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THE

CHURCHES OF CONSTANTINE
AT JERUSALEM:

BKING

TRANSLATIONS FROM EUSEBIUS AND THE
EARLY PILGRIMS,

BY

JOHN H. BERNARD, B.D.,

FKLLOW OF TRINITY COLLEGE, DUBLIN, AND ARCHBISHOP KINC'S LECTUKliK
IN DIVINITY.

WITH A PREFACE BY MAJOR-GENERAL SIR C. W. WILSON. R.E.
K.C.B., K.C.M.G., F.R.S.. D.C.L., LL.D.

AND

WITH AN INTRODUCTION AND EXPLANATORY NOTES
AND DRAWINGS

T. HAYTER LEWIS, F.S.A.,

EMERITUS PROFESSOR OF ARCHITECTURE, UNIVERSITY COLLEGE, LONDON, AND PAST VICS*
PRESIDENT OF THE ROY'AL INSTITUTE OF ARCHITECTS.

LONDON :

24, HANOVER SQUARE, W.

1896.

l&i

PREFACE

In the years 326-335 a.D. the Emperor Constantine the
Great erected certain buildings at Jerusalem over and near a
rock-hewn tomb which he believed to be the sepulchre of
Christ. These buildings remained intact until 614, when
they are said to have been destroyed or greatly injured by
the Persians. They are described by Eusebius, who was
at Jerusalem whilst they were being built, and who was
present at their dedication. They were also seen, whilst in
a perfect state, by several pilgrims, who have left records,
more or less full, of what they saw. But, as Professor
Hayter Lewis well observes, the pilgrims cared little
about the form and size of the buildings which enshrined
the objects of their devotion, and their descriptions are
often so cursory and confused as to make their precise
meaning very doubtful.

After the Persian invasion, and before the capture of the
city by the Arabs in 637, the churches were repaired or
rebuilt by Modestus ; and in this state they were seen by
Arculfus, circ. 670-80, who, besides giving a detailed
description of the buildings^ is the first pilgrim to furnish a
plan. Whether the arrangement of the churches as
restored by Modestus was the same as that of the original

PREFACE.

buildings of Constantine is uncertain, but it is not im-
probable that they were rebuilt on the same plan.

It is abundantly clear, from a careful study of these
ancient records, and from our present knowledge of the
existing remains, that the theory advanced by the late Mr.
Fcrgusson, that the churches of Constantine were situated
within the Haram Area, and that the ' Dome of the Rock '
is the Church of the Resurrection, is wrong. There is,
however, another problem of equal interest, and of perhaps
greater difficulty, and that is the restoration of the plan
upon which the churches were originally built. Several
distinguished architects and authors have attempted to
solve the problem, and have advanced very different views
on the subject. Since they wrote, additional information
has been obtained with respect to the form of the ground
and the character of the existing remains, and more atten-
tion has been directed to the early records that have come
down to us. It was thought, therefore, that the time had
arrived for a re-examination of the whole question, and for
the publication of new translations of the description
written by Eusebius of the buildings of Constantine, and of
all that bears upon their size, position, and general
arrangement in the records of the pilgrimages made before
the Persian invasion. To these have been added extracts
from Arculfus relating to the churches as rebuilt or
restored by Modestus.

The Committee of the Palestine Pilgrims' Text Society
are much indebted to Professor Hayter Lewis for his kind-
ness in consenting to re-examine the questions connected
with the arrangement of Constantine's churches, and to
the Rev. J. H. Bernard for the translations which he has
kindly made from Eusebius, and the records of the early

PREFACE,

pilgrimages. Professor Hayter Lewis has long studied the
subject, and has personally examined all existing churches
which are known or believed to have been erected by
Constantine ; he therefore writes with an authority to
which few living writers can pretend. A thorough ex-
amination of the ground on which the present Church of
the Holy Sepulchre and its annexes stand can alone show
whether he has successfully solved the problem, but, even
if he has not done so, his very interesting monograph
throws new light on an obscure and difficult question.

c. w. w.

November^ 189a,

ILLUSTRATIONS.

PAGB

St. Peter's (Old), Rome, Interior . , ', . Frontispiece.

St. Agnes', Rome, Section To face xi

St. Peter's (Old), Rome, Section .... „ xi

Jerusalem, Modestus' Buildings by Arculf . . „ xi
Jerusalem, Plan of Constantine's Buildings

ACCORDING TO WiLLIS „ xiii

Jerusalem, Plan of Constantine's Buildings

ACCORDING TO De Vogu6 „ xiii

St. Agnes', Rome, Interior „ xvi

Jerusalem, Plan of Constantine's Buildings

ACCORDING TO T. H. LEWIS „ xxiv

Church of the Holy Sepulchre in its Present

State „ 34

INTRODUCTION.

A TRANSLATION of the writings of Eusebius, so far as
relates to the various works executed by command of the
Emperor Constantine, having been kindly made by Pro-
fessor Bernard for the Palestine Pilgrims' Text Society, I
have been requested by the committee of the society to
analyze the accounts of these works with the view of
determining, if possible, by their aid and by the evidence
furnished by recent discoveries, and by the statements of
Pilgrims and others (not known to Professor Willis when
he wrote his well-known treatise on the Holy Sepulchre),
the extent, position, and general arrangements of the
sacred buildings erected by the emperor at Jerusalem.
Repeated visits to the present Church of the Holy Sepulchre
have made the subject one of great interest to me for
many years, and it is no slight gratification to me to find
that the results agree, to a very large extent, with those
arrived at by Professor Willis, as described in the above-
named treatise.

The incidents in the life of Eusebius are so well known
that a very cursory sketch of them will be sufficient in this
place. It is generally supposed that he was born in
Caesarea in Palestine in or about A.D. 260, and that he died
in A.D. 340. He became a presbyter in his native town,
and resided there during the earlier part of the persecution
(begun A.D. 303) by Diocletian ; withdrew for a time to
Tyre and Egypt ; was then made Bishop of Caesarea, and

vi INTRODUCTION.

returned to that city chra A.D. 313, the persecution having
subsided after the death of Galerius in 311. Thence-
forward he took a very distinguished position in the
Church.

At the Council of Nice, A.D. 325, he addressed the
Emperor Constantine on behalf of the whole synod. In
330 he was offered and declined the patriarchate of Antioch.
In 335 he attended, at the emperor's request, at the Council
of Tyre, proceeding thence in the same year to take part
in the ceremonies at the completion and consecration of
Constantine's great church in the holy city of Jerusalem.
Eusebius is distinguished from his namesake, the con-
temporary Bishop of Nicomedia, by the added name of
Pamphilus, which was given to him, not from any relation-
ship, but from his close intimacy with, and devoted attach-
ment to, the Christian martyr of that name.

The writings of Eusebius are very numerous, and of
great value as giving accounts of the early history of the
Christian Church ; but it is necessary to mention here only
(ist) his 'Ecclesiastical History,' which ends area 324, and
comprises the account of Paulinus's church at Tyre ; and
(2nd) the life of the Emperor Constantine, which work was
finished after the death of the emperor which took place

in 337.

This was the last of Eusebius's works, and contains a
detailed account of the great basilica at Jerusalem, com-
menced by command of the emperor in 326, and dedicated,
as before mentioned, at its completion in 335, viz., about
five years before the death of Eusebius, who thus had an
opportunity of seeing, in their glory, these two great
churches.

The description of the basilica given by our author
would appear, at first sight, to be sufficiently clear ; but it
is unaccompanied by even so slight a sketch as the well-
known one made by Adamnanus from Arculf's account of
the rebuilding by Modestus ; and there are, therefore, the
.same difficulties in interpreting Eusebius's description as

INTRODUCTION. vii

there are in understanding the still more detailed accounts
given by the Bible and Josephus of Solomon's Temple.

There are, also, differences in the various translations
made from the original Byzantine Greek, showing that the
several translators put different interpretations upon some
important parts of the account ; and I have, therefore,
thought it well to give the reader an opportunity of com-
paring them. I have given quotations from the following
authors as an introduction to Professor Bernard's very able
translations :

Eusebii Hist. Eccl. et Vita Constantini (Graece et Latine),
H. Valesius et Gul. Reading ; Cant., 1720.

S. Cyril. Hieros., opera omnia, Ant. Aug. Touttee; fol.
Paris, 1720.

* Ricerche sull' Architettura dei Tempj Cristiani,' par il
Cav. Luigi Canina ; Roma, 1843.

The Rev. Professor Robert Willis in * The Architectural
History of the Church of the Holy wSepulchre ;' Cambridge,
1849.

The Marquis C. J. Melchior de Vogiie, * Las Eglises de
la Terre Sainte ;' Paris, i860.

Messrs. W. Besant and E. H. Palmer, * Jerusalem, the
City of Herod and Palestine;' 1871 (and new edition in
1889).

The original Greek text is given in the Cambridge
edition above quoted, also by Canina, and, to a consider-
able extent, by Professor Willis.

The Life of St. Cyril has, also, a carefully worked-out
plan of Constantine's church, giving the exact position,
according to the translator's view, of all the sites described
by Eusebius ; but unfortunately the author has assumed
that the tomb was to the extreme east of the site instead
of to the west, and this has led him, necessarily, into such
forced and contradictory suggestions that his carefully
worked-out plan is not of sufficient value to be quoted.

As the detailed accounts which Eusebius gives in his
*Eccl. History and LifeofConstantine' of the other churches

INTRODUCTION.

erected by command of Constantine at Tyre, Antioch, and
Constantinople serve to throw Hght upon some doubtful
points in the description of the one at Jerusalem, Professor
Bernard has kindly translated these accounts also.

At Bethlehem we have one of the very few churches
whereof parts, at least, may be considered to exist as
they were constructed in the time of Constantine, and it
may furnish us with somewhat of a type of his basilica at
Jerusalem.!

In addition to the churches of Jerusalem, Bethlehem,
Tyre, Antioch, and Constantinople, we have a long list
given by Eusebius of others built by Constantine's orders
in his new metropolis, and also in Rome ; but the descrip-
tions of most of them are very meagre and unsatisfactory,
and not a fragment of those at Constantinople appears
now to exist.

The reasons for their disappearance are given, in most
cases, by Procopius in his book ' De Edificiis,'^ from which
we learn that nearly all of them were rebuilt by Justinian.
Some, 6.^., St. Sophia, St. Irene, and the Deiparae, were
burnt, and others, as the SS. Apostles, were injured by
earthquakes ; but the majority appear to have become
ruinous without any special cause being assigned, and we
may therefore conclude, with some reason, that the con-
struction had been too much hurried to allow of their being
very solidly constructed. Whatever the cause, none of
these edifices has remained to our day.

At Rome the following churches, amongst others, are
said to have been constructed during Constantine's time :
St. John Lateran, St. Peter's, St. PauPs, St. Agnes', St.
Constance's, and the SS. Coronati.

* I have given in my notes to Procopius, p. 149, extracts from
Eutychius as to the alleged rebuilding of the church at Bethlehem.
Since then I have paid another visit to that church, and am satisfied,
on careful examination, that the north and south apses, at least, are of
different date from the nave.

2 Vide Palestine Pilgrims' Text Society : translation by Mr. Aubrey
Stewart.

INTRODUCTION. ix

St. Paul's and the last-named were rebuilt in very early
times, and the records of their original plans are very
slight. St Peter's is stated to have been in a dangerous
state in 1 505, when it was pulled down to make room for
the new basilica ; but we have fairly accurate plans and
accounts of it and the Lateran as given by Ciampini,
Canina, and others, whilst there is little doubt that the
churches of St. Agnes and St. Constance remain to us to a
large extent in the same general form which they received
in the time of Constantine — St. Agnes' (one of the most
interesting that I know) being, in fact, cited by Canina as
realizing the description given by Eusebius of the church
at Tyre. I have, therefore, given a section of it as it at
present exists (p. xi.).

Further evidence we possess in the accounts of the earl}^
pilgrims to Palestine, which have been translated (chiefly
by Mr. Aubrey Stewart) for the Palestine Pilgrims' Text
Society, and by Colonel Warren and Major Conder for the
Jerusalem volume of the * Survey of Western Palestine ' ;
and they have been also retranslated, specially for the
present treatise, by Professor Bernard.

The Pilgrims, with the approximate dates of their visits
to Jerusalem, are these : The Bordeaux Pilgrim in 332 ;
Sta. Paula in 382 ; St. Eucherius in 440 ; Antoninus Martyr
in 530; and the Breviary and Theodosius of the same date.
Of these, the earliest — viz., the Bordeaux Pilgrim, must
have described the basilica, etc., during their progress,
inasmuch as his visit was three years before they were
finished. This will serve to explain how it was that the
Pilgrim notices the gigantic reservoirs {exceptorid), the
southern one of which has only lately been discovered. It
is 102 feet long, 34 feet 4 inches wide, and on an average
42 feet deepji and is still in a perfect state of preserva-
tion. But it was arched over in the most substantial
way, and so completely hidden that it was not likely to

1 'Palestine Exploration (2uarterly Statement,' January, 1889,
pp. Ill, 210.

INTRODUCTION.

be noticed by the Pilgrim unless he saw it before it was
covered.^

Sir Charles Wilson has called my attention to a most
interesting detailed account, by St. Silvia, c, 383-385, of
the various ceremonies and ritual used at that time at the
Church of the Holy Sepulchre and the sacred buildings
connected with it ; and although this pilgrim does not
attempt to give a description of these buildings per se, she
necessarily describes them, incidentally, in giving an account
of the various parts which were visited in succession during
the processions and other ceremonials, and she thus alludes
to several parts of the buildings which are scarcely, if at
all, alluded to by other writers. As this pilgrim's account
is a lengthy one I have only given such extracts from it
as bear upon our immediate subject.^

The other pilgrims rnust have seen and described the
basilica very much as Constantine left it ; but, as I have
remarked in my treatise on * The Holy Places in Jeru-
salem,'^ *the aims of those travellers were quite different
from the modern : the mediaeval pilgrim/s undertook their
long (and often dangerous) journeys for the express object
of visiting the places where our Lord had lived and
suffered— His birthplace and His tomb. They saw and
worshipped in simple belief, and the form or size of the
buildings which enshrined those places mattered but little
to such travellers.'

Such as they are, however, I have interpreted them as
nearly as I could, but the descriptions are often so cursory
and confused as to make their precise meaning very doubt-
ful in the absence of even the smallest sketch.

1 It has been so completely concealed since that De Vogii^, in * Les
Eglises de la Terre Sainte,' PI. viii., shows a plan of the Church of
St. Mary the Less as occupying the site of this piscina.

* This account was found in a monastery at Arezzo, and was pub-
lished by its discoverer, Sig. G. F. Gamurrini, in the Biblioteca delV Aca-
demica storico-giuridica^ vol. iv., Roma, 1887. A translation by Rev.
J. H. Bernard, B.D., F.T.C.D., will be published in the Palestine
Pijgrims' Text Series. ^ 8vo., London, 1888, p. 6.

INTRODUCTION. xi

The later pilgrim, Arculf, has indeed given one such
sketch ; but he did not visit Jerusalem until circa a.d. 680,
some sixty-six years after Constantine's great edifice had
been destroyed by Chosroes ; and thus Arculfs description
and rough plan apply specially only to its successor as it
was rebuilt by Modestus circa A.D. 630.

I give a copy of this plan, which, as Sir C. Wilson
suggests, may have preserved the sites of the tomb,
Golgotha, and the place where the crosses were found,
though the forms of the buildings may have been altered
(p. xi).

But it must be borne in mind that this plan was not
made on the spot, but was dictated by Arculfus soon
after his return to Adamnanus and then recorded by Bede,
so that the rough sketch, valuable as it is, cannot be
depended upon in respect of the precise relative positions
of the several sites.

To make the actual position of the holy sites still more
clear, I have added a plan of the Church of the Holy
Sepulchre in its present state, reduced by permission of
Colonel Sir C. W. Wilson from the Ordnance Survey made
by him, and corrected up to the present date (p. 34).

It remains now for me to put together the evidence
afforded to us as to Constantine's works by these pilgrims,
and by the description by Eusebius, drawn by him from
his own personal knowledge ; and if I venture to differ in
some respects from the conclusions of other writers, most
of whom have special claims for attentive consideration, I
do so with much diffidence, and for reasons which I have
endeavoured to give clearly. For the sake of easy com-
parison, I have given all the drawings to the same scale, viz.,
800 feet to a foot, being one-fourth of that of the Ordnance
Survey Map of the Church of the Holy Sepulchre.

It would appear from the manner in which Eusebius
describes the various parts of the edifice, that he does so
mainly in the order in which they were constructed.

The erection, it is said, occupied nine years (326-335),

INTRODUCTION.

the least important part — viz, the atrium — having been left
to the last.

Passing from the account of the decoration of the tomb
(as to which no difference of moment occurs), the following
renderings are given by the various translators ;

Bernard.
Next one crossed over to a very large space of ground, to wit, the
atrium, open to the pure air of heaven . . . bounded by long porticos,
which ran round continuously on three sides (p. 7).

Valesius.
Trangressus inde est ad vastissimum locum libero patentem cceIo
. . . longissimis undique porticibus ad tria latera addids (p. 598).

Cyril.
Separata erat Anastasis a Basilica atrio subdivali vastissimo . , •
constravit, longissimis undique porticibus ad tria latera (p. 420).

Canina.
Avanti la stessa chiesa stava praticata una vastissima area scoperta
. . . per tre lati della quale correspondevano i portici (p. 40).

Willis.
He then proceeded to set in order an extensive space open to the
sky . . . and enclosed on three sides with long cloisters (p. 116).

De Vogue.
En partant de 1^ il fit ddgager h I'air libre un grand espace . . .
qu'il entoura de trois cotes de large portiques de colonnes (p. 128).

Besant and Palmer.
The next object of his attention was a space of ground of great
extent open to the pure air of heaven . . . and enclosed on three
sides with porticos of great length (p. 58).

It will be seen from the above that a large space of
ground was set out open to the sky, and surrounded on
three sides by long porticos, this space being described
variously by translators as * very large,' ' vastissimus,' * ex-
tensive— grand — of great extent.'^

The space which Willis assigns to it, as shown on the
plan, seems quite inadequate to realize the above descrip-

^ The original word is irafifieyket], which is rendered by Liddell and
Scott as * of enormous size.'

INTRODUCTION.

tion.^ In the plan suggested by De Vogii^ the space
is even smaller than Willis's, and he assumes^ that the
court of the Holy Sepulchre, as described by Eusebius, is
to be considered as applying to the hemi-cycle, which
he believes was quite open. But this does not fulfil the
condition, clearly stated, that the Rock of the Cruci-
fixion was between the basilica and anastasis, as noted
by Eucherius. Nor do the colonnades on either of these
plans appear to fulfil the conditions of being enclosed on
three sides with porticos or colonnades.

It appears to me that the account given by Eusebius of
the church at Tyre applies precisely to that at Jerusalem,
viz., that * Constantine enclosed a much larger space of
ground, and secured the outside circuit by a wall running
all round, so that it might be a most safe protection.' We
find the same design carried out at Antioch, as shown in
Professor Bernard's translation (p. 14), where it is stated
that * he surrounded the whole building v/ith an enclosure
of great extent, and he raised the house of prayer which
was inside to a great height.'

Similarly, in the description — also by Professor Bernard
(p. 17) — of the great church at Constantinople, he says :
'having reared the whole building to a vast height. . . .
Around it there was a very large court open to the pure air
of heaven. Porticos ran round the four sides of this, en-
closing the atrium, with the church itself in the middle.
Thus, in each of these three churches built by Constantine
in various cities, we find a similar plan carried out, viz.,
that of a large open space, in the middle of which the
church itself was placed.

The configuration of the ground on the site of the Holy
Sepulchre church seems to favour this.

^ I have marked on this plan also the size of Constantine's basilica
of St. Peter's at Rome, without any of the surrounding enclosures,
external chapels, or other adjuncts. Willis's great church, enclosures,
and all would stand inside the mere church of St. Peter's.

^ ' Les Eglises de la Terre Sainte,' p. 137.

INTRODUCTION.

The original surface sloped down from west to east, a
level platform being formed by cutting the west end to a
depth of about 30 feet below the level of Christian Street,
leaving the tomb and the (so-called) Calvary, or Place of
the Crucifixion, standing out prominently above the general
level.i

UHVEL OF CHniSTIAN STREET

L

'♦^g*- ^^Pl ■ CF FLOOR OF THE j "*; \ CHURCH CF S. SEPULCHRE

mmmmm^smmm

This cutting must have been a very extensive work, and
extended over the whole surface, north and south, on which
the present buildings of the church rest ; and I apprehend
that Constantine levelled the ground, and did exactly as
the words of Eusebius seem to imply, viz., ' set in order an
extensive court,' and enclosed it and the site of the whole
buildings with a wall, as he did at Tyre and Antioch, and
with porticos or cloisters, as at Constantinople, and with
chambers, exedrae, etc., as at all those great churches (Pro-
fessor Bernard, pp. 14, 17, 21).

In further describing the work, Eusebius appears to
suppose himself to be at the tomb, and, crossing thence,
passed through this court, ' which was open to the pure air
of heaven,* to the basilica. This, there is no doubt, was
eastward of the tomb, and wa,s *an extraordinary work,
reared to an immense height ' (Professor Bernard, p. 7).
The other translators do not vary as to this.

Then follows the description of the basilica, which is

* This preservation of the original height of the rock at Calvary,
thus leaving it as an isolated little mount {inonticulus) very probably
gave rise to the term ^ Mount Calvary '—a designation unknown to the
Bible historians, and not used, so far as I know, until after Con-
stantine's building.

It is not certain that the whole excavation was made by Constantine,
inasmuch as there are indications, which have been pointed out to me
by Sir C. W. Wilson, that the tombs (clearly ancient), which exist at
the west end of the hemicycle, were cut in the face of a cliff.

INTRODUCTION. xv

somewhat obscure. I give, as before, the various transla-
tions :

Bernard.

At each side of the two porticos, with upper and lower ranges, twin
colonnades extended the whole length of the Temple. Of these, the
colonnades towards the front of the building were supported by
columns of very vast size, but the inner rested on piers. Or [an alter-
nate translation^ round both sides twin colonnades of two porticos,
with upper and lower ranges — i.e.^ five aisles and two rows of pillars
(p. 8).

Valesius.

Ad utrumque latus, geminae porticus tarn subterraneae qukm supra
terram eminentes totius basilicae longitudinem aequabant. Ex his, quae
in fronte basilicas {id est^ exteriores^^ erant ingentibus columnis fulcie-
bantur, qure vero interiores pessis sustinebantur {sive^ pilis lapideis^)

(P- 599).

Canina.

Nei lati della stessa parta interna corrispondevano i portici doppj,

si nel piano inferiore, si nel superiore. Quello che correspondeva

verso la fronte della basilica era sostenuto da colonne, e quello della

parte esterna da pilastri (p. 40).

Willis.

On either side double piers of double porticos above and below
ground extended the full length of the Temple. Those in front were
sustained by enormous columns, those within by square pilasters
(p. 116).

De Vogue.

De chaque cotd, dans toute la longueur du Temple, s'etendaient deux
rangs de soutiens doubles, les uns s'appuyant sur le sol, les autres
s'^levants au-dessus. Le rang de devant dtait formd de colonnes
enormes, celui de derri^re de piliers carrds (p. 129).

Besant and Palmer.
Besides this were two porticos on each side, with upper and lower
ranges of pillars, corresponding in length with the church itself. . . .
Of these porticos, those which were exterior to the church were sup-
ported by columns of great size, those within rested on piles of
stone (p. 59).

The descriptions of the porticos would almost seem to
indicate that they were outside the building ; but no such
design is known to have been adopted in any Christian

* These words in italics are from Valesius's notes.

2

INTRODUCTION.

basilica, and the translators generally agree as to the chief
features in the actual work, which are shortly stated thus
by Professor Willis's summary of it, viz., * double aisles on
each side/ just as is seen at Bethlehem, and on the draw-
ings of the St. Paul's basilica at Rome {vide frontispiece).

But the description of the porticos being * above and
below ground,' or * in upper and lower ranges,' certainly
seems to go beyond this, and to show that the aisles were
double also in height. If so, we must conclude that they
were constructed with galleries, as in the Church of St.
Agnes at Rome (p. xi.), which is, indeed, cited by Canina
as being of similar design to that of Constantine's basilica.

But St. Agnes' has only one aisle on each side, and I
know of no instance of galleries being found where double
aisles existed, except in the restoration by Mr. Fergusson
(History, i. 239) of Trajan's basilica.

The usual section would, in the case of double aisles, be
as in the old St Peter's, light being admitted mainly
through the clerestory windows (p. xi.).

At St. Agnes' there are two rows of columns, one above
another, those of neither row being thereby very large ;
and the same arrangement is shown in Mr. Fergusson's
restoration, above quoted, of Trajan's basilica. But the
columns in the outer rows in the Jerusalem basilica are
described as being 'enormous,' ' ingentibus,^ 'of very
vast size,' which seems to imply that they were in one
height, whilst the inner rows were of square pilasters or
piers, richly ornamented.^ It is, I am afraid, left open

^ This is a question of much architectural interest. The descrip-
tion of ' enormous columns ' would seem to imply that they were of
so large a diameter as to be one row only in height, but in that case
the beams of the gallery must have cut most awkwardly into the
columns, unless there were other and unusual supports. The same
difficulty occurs in Vitruvius's account of his famous basilica (pagan)
at Fano (Bk. V., c. i.). He there describes the columns as being
5 feet in diameter and 50 feet high (including their capitals), with
pilasters behind them (' habentes post se parastatas ') 20 feet high,
2| feet wide, and i^^ feet thick, supporting the floor over. Above

INTRODUCTION.

to us to assume either that there were two aisles on
each side of the nave, or that there was one aisle only
on each side, with a gallery somewhat as at St. Agnes' at
Rome, and as was apparently designed for St. Lawrence's,
also at Rome. The idea that there were galleries, and also
two aisles, on each side appears to me to be inadmissible
in a Christian basilica, whilst such a structure with only a
single aisle in each side would be inferior in effect to that
at Bethlehem, and quite insignificant as compared with the
emperor's work at Rome.

That the basilica was entered by three doors from the
east is agreed by alL

The succeeding sentence is that which has led to the
greatest differences, and I give the various translations
below :

these, other pilasters, i8 feet high, 2 feet wide, and i foot thick, sup-
ported the timbers of the portico roofs, which are lower than the
main vault. One would imagine from this description that the
columns were formed thus, and it is so understood by Wilkins, one of

our most learned translators. So in the old edition of Vitruvius in
1586 the commentator says: 'Aut lapides pilarum modo ad colum-
narum latera appositi, vulgo dictas pilastratse prominentibus ipsis
columnis partibus duabus ; aut secundum aliis, parte solummodo sui
media.' But this adoption of one aisle and a gallery finds us in a diffi-
culty as to the description of the pilasters, or piers, or antcc, which
seem to indicate supports independent of the columns. The term
describing them used by Eusebius is TrapaaTdhgj and the meaning by
Vitruvius of this word, as referred to above, is by no means clear. He
uses it as a form of square columns in his account of Fano thus
(Bk. IV., c. ii.) : 'Trabes enim supra columnas et parastades e/ antas,'
etc., as though the two latter names signified something different from
each other ; but he describes a temple in antis (Bk. III., c. i.) as
*quod Graece vawg Iv TrapaardaiVy * dicitur.' One authority, Gwilt,
describes the pilasters as 'antae' when attached to a wall, and *para-
stadae' when insulated ; but I do not find that Vitruvius says so.
This question is further examined by Professor Bernard at p. 9.

2 — 2

INTRODUCTION.

Bernard.
Opposite these was the hemisphere, the main point of the whole
building, stretching out towards the roof of the basilica, which twelve
columns surrounded, adorned on their summits with great bowls of

silver (p. 9).

Valesius.
E regione harum portarum erat hemisphaerium, quod totius operis
caput est, usque ad culmen ipsius basilicas protentum. Cingebatur id
12 columnis, quarum capita maximis crateribus argenteis erant ornata

(P- 599)'

Canina.

D' incontro alle stesse porte stava 1' emisferio che correspondeva h.
capo di tutta V opera, e s' inna'zava sino al soffito della basilica. Era
essa cinto da 12 colonne i capitelli, delle quali erano stati ornati con
vasi di argento (p. 40).

Willis.

Opposite to these doors was the apse, the head of the whole work,
raised to the very roof of the basilica, and surrounded by twelve
columns ornamented with large silver capitals (p. 117).

De VOGIJ]^.
En face des portes, k I'extr^mite de la basilique, ^tait I'hdmicycle, le
lieu principal : il etait entour^ de colonnes au nombre de douze : leurs
sommets dtaient ornds de grands crat^res d'argent (p. 129).

; Besant and Palmer.

Opposite these gates, the crowning part of the whole was the hemi-
sphere, which rose to the very summit of the church. This was
encircled by twelve columns, having their capitals embellished with
silver bowls of great size (p. 59).

The difificulties result, from the uncertainty as to the
meaning of the word r)/jLLa(l)aLpLov, and the position on plan
of this feature. Our great authority as to mediaeval words
is Professor Willis : but his ' Nomenclature of the Middle
Ages ' does not extend so far back as the fourth century,
and the word in question is not included. In his transla-
tion of Eusebius, however, he renders it without comment
as apse — by which he, without doubt, meant such a semi-
circular form as was the ordinary one at the altar end of
an early church. Most of the other translators render it
simply as 'hemisphere' — an ambiguous word, but which
appears to me to have with them the same signification as

INTRODUCTION.

that of Willis's apse. It certainly was so used by Canina
and De Vogiie.^

But in Professor Bernard's opinion this term does 7wl
mean apse, but a cupola of some kind (? baldachino) cover-
ing the altar, and in this opinion he is supported by
Valesius, who gives a long note on the word.^ But wc
must bear in mind that the semicircular structure which
partly encompassed the tomb, and which is designated by
Willis and others as an apse, was, de facto, the crowning
part of the Constantine basilica, both in magnitude and
position.

The importance attached to this part of the structure by
the Emperor is clear from the following extract from his

* Ducange (Gloss., 4", Paris, 1840), i., p. 31. Absida vel apsida.
Fornix, ex Grec. a^'V, arcus, fornix (Papias). . . . Absida, id est hemi-
spherium (Gloss.). Absides, id est circuli (Durandus). , . .

Pars £e iis sacras interior, in qua altare colloeari solet, sic appellata,
quod sit quodammodo separata a tempio et proprio fornice tecta et

convoluta Proprie est cujusvis sedificii pars extrema et inte-

vior super planum semirotundum erecta et concamerata, quam Galli
plerique appellant Rond 'boint. Neque dumtaxat usurpanda. Ab-
sida, pro ilia parte in qua altare collocari solet ; convenit cuilibet
structuras in arcum desinenti et concameratas, quare et dicitur de
ecclesiarum sacellis semirotundis deque aliis partibus ecclesiee cum in
circulum pariter terminantur.

2 Scribo r'litKTcpaipioi' : sic vocat altare basilicae, eo quod in formam
hemispboerii fabricatum esset. Hinc est quod ipsum vocat rov navTcg
i:f(prt\aiov, id est summam totius operis.

Nam basilicae ideo coiistruebantur ut super altari incruentum sacri-
ticium offerretur Deo. Paulo supra Eusebius sepulchrum Domini
/ ((paXijv Tov TravTOQ vocavit, nunc vero altare basilicae, appellat tov iravruQ
KKpdXaiov, quae duo longe inter se differunt. Nam sepulchrum Domini
ideb vocatur caput totius operis, quod initium ac velut vestibulum fuerit
totius fabricae et quod ejus gratia Constantinus tolum opus extruxerit.

Altare verb basilicae summa totius operis dicitur propterea quod
totum opus eo spectabat, eratqueid complimentum universae structural,
sine quo imperfecta erat basilica.

Porro hemisphaerium improprie di.xit Eusebius pro hemicyclo, vel
potius hemicylindro, cujusmodi etiam altare fuisse Sanctas Sophiae
docet Procopius libro i. De edificiis (p. 599).

INTRODUCTION.

instructions to Macarius, given by Professor Bernard
at p. 4 :

* A house of prayer, worthy of God, should be erected
round about the Cave of Salvation, on a scale of rich and
imperial costliness.'

Again, * how we may adorn with splendour of buildings
that sacred spot.' And he further says (Professor
Bernard, p. 5) ' that this basilica shall be the finest in the
world.'

The formation of the western end of the church was a
work which no one would venture to attribute to Modestus,
whose restoration of the original semicircular end seems to
have been much less ambitious in design ; and if the
description given by Eusebius does not apply to this grand
termination of the whole work, it is not described by him
at all — an omission which we can scarcely regard as
probable. No doubt the termination was not, strictly
speaking, an apse such as was usual at the ending of a
basilica — i.e., a comparatively small semi-domed recess for
the bishop, or other dignitary, and his priests, and which
was without columns ; and the term ' hemicycle ' suggested
by Valesius appears to be much more applicable. But this
is a mere alternative name, and I cannot but think that
Eusebius intended to describe the circular finish, the head
of the whole work, with its twelve columns, in somewhat
the same way as is shown on the plans drawn by Willis
and De Vogiie.

As to the columns, we might perhaps be tempted to
consider them as decorating the front of the altar in the
hemicycle, as at St. Peter's ; but the words of Eusebius are
clear, viz., that they surroujtded it.

As to their finish, by capitals or otherwise, the translators
differ much. The word used is Kparrjp, and is rendered by
Bernard and Willis as meaning silver capitals, and by
Canina, Besant and Palmer, and Valesius, as being capitals
embellished with silver vases or bowls, and by De Vogiie
as having great vases on their summits.

INTRODUCTION. xxi

There can scarcely be a doubt that the capitals, of what-
ever materials they were composed, were Corinthian, as
was the case, with scarcely an exception, in every great
Roman building in the times of the Emperors, and I cannot
see how such a capital could be correctly described by
anyone as a vase or bowl.

In the Breviary (p. 24 of this work) these ornaments are
described as something altogether incredible, viz., twelve
urns of silver, on the tops of the columns ; and I think
that the fair construction of Eusebius's description is that
the columns and capitals were of the usual form, not form-
ing part of the actual construction, but introduced merely
for ornamental purposes, and that on the top of the en-
tablature, over each of them, was a silver vase.

This is not a very uncommon kind of finish, and a
good ancient example of it may be seen in the vase which
completes the well-known Roman tomb at Petra.

As to the concluding sentences of Eusebius's account
there is little difficulty. They describe the usual atrium
and the cloisters round it, but the heading to this part of
the account mentions exedrae, although they are not other-
wise alluded to. Very probably they were additions,
scarcely worth his notice, such as are described to Con-
stantine's churches at Antioch and Constantinople, and
elsewhere.

But there is a passage in the Breviary which deserves
notice, viz., ' At the entrance to the basilica, and on the left
hand is a chamber where the Cross of our Lord is kept.'

' Beyond this, as one enters the church of the Holy Con-
stantine, there is a large apse,i (or, as Professor Bernard
renders it, a great vaulted arch) * on the west side, wherein
the three crosses were found.'

■ ^ Professor Bernard considers that the term *apsida' does not
mean apse in the modern sense. As to this, we may refer to one of
our best antiquarian authorities, viz., Joannes Ciampini (* De Sacris
^dificiis Constantini,' Roma, 1693). He says (p. 32) : 'Absis itaque
quam majorem tribunam vocari . . . . ut caput ipsius basilicae erat

xxil INTRODUCTION.

' There is there a raised altar made of pure silver and
gold, and nine columns support that altar.*

Whatever the true meaning of the term 'apse' maybe,
it is clear that the vault now known as the Chapel of
the Invention of the Cross was entered from the eastern
end of the basilica soon after passing through the door-
ways.

But it is singular that this sacred cave is so slightly
noticed. This is, however, almost certainly owing to the
MS. of the Pilgrim Sta. Sylvia having been broken off at
a place in which she begins to describe the ceremonies of
the Invention of the Cross. For she says (vide p. io8) :
* Quoniam crux Domini inventa est ipsa die, et ideo
propter hoc ita ordinatum est, ut quando primum sancta^
ecclesise supra scriptae consecrabantur, ea dies esset, qua
crux Domini fuerat inventa,' etc.

Then she continues (vide p. 109), after a description of
what is done elsewhere : * Nam prima et secunda die in
ecclesia majore, quae appellatur Martyrium, proceditur.
Item tertia die in Eleona, id est, in ecclesia quae est in
Eleona, id est in ecclesia, quae est in ipso monte, a quo
ascendit Dominus in coelis post passionem, intra qua
ecclesia est spelunca ilia in qua docebat Dominus apo.stolos
in Monte Oliveti.

* Quarta autem die '

And here the MS. abruptly ends.

It is rather singular also that the entrance to the Holy
churches is scarcely ever described by Pilgrim Sta. Sylvia
as being the ordinary one, viz., by the doors of the basilica
through the atrium.

The bishop, priests, and people are almost always de-
scribed somewhat thus {vide p. y6) — 'descendunt omnes

. . . Hemicycle formam exprimebat. ... In medio ara princeps
erecta erat ' ; and p. 41 : * De altaii majori S. Petri et iis quse erant
in basilicae abside sive tribuna.' I need scarcely say that the tribune
was, in the early basil lean churches, in the position and form now
known as the apse.

INTRODUCTION. xxiii

monazontes et parthenae . . . . et laici praeterea, viri aut
muHeres' into the anastasis direct, as if the main entrance
to the whole was from the high level.

I notice only one passage in which the main entrance
to the basilica is specially noticed, viz., at p. 102. The
Pilgrim first describes a procession to the Mount of Olives,
and then says that it returned ' lente et lente ad mar-
tyrium.'

* Cum autem pervenitur ad portam civitatis . . . de porta
autem, quoniam satis est usque ad ecclesia majore, id est
ad martyrium, porro hora noctis forsitan secunda perveni-
tur, quia lente et lente itur totum pro populo, ne fatigentur
pedibus.

*Et apertis balvis majoribus quae sunt de quintana
parte, omnis populus intrat in martyrium cum ymnis et
episcopo. Ingressi autem in ecclesia dicuntur ymni, fit
oratio, benedicuntur cathecumini et sic fideles, et inde
denuo cum ymnis itur ad anastase/

Now, in reviewing these varied accounts from various
authors, of these sacred buildings, which were so utterly
destroyed ages ago as to leave scarcely a trace behind, one
is tempted at once to reconstruct their plan much as De
Vogiie has done, viz., with a magnificent hemicycle forming
the western termination to the basilica, to which it would
form in effect a gigantic apse, and thus complete a magnifi-
cent architectural composition.

The words in which this hemicycle is described, viz.,
* the main point of the whole building,' * the head of the
whole work,' * the crowning part of the whole,' etc., would
serve to justify this theory.

This was, in fact, my first idea, and I so sketched it in
the small block plan which I gave (p. 104) in my * Holy
Places of Jerusalem,' but after going more thoroughly into
the details by Eusebius and the lately published Pilgrim's
account, I feel bound to alter those views so far as the
position of the basilica is concerned.

The details which are vitally fmportant are : 1st, that

INTRODUCTION.

there was a great open space, or great court set out at the
beginning by Constantine ; 2nd, that there was such an,
open space between the basilica and the anastasis.

But, also, they seem to infer that the hemicycle was
the western termination of the basilica, as appears to be
implied by the manner in which Eusebius describes the
great apse immediately after his notice of the three eastern
doors.

The immediate connection of the basilica with the tomb
is further suggested by a passage in Eusebius, wherein he
first describes (Professor Bernard, p. 4) the grand buildings
to be erected round the tomb, and then says (p. 5), ' Not
only shall th's basilica be the finest in the world,' etc., as if
these buildings were to be incorporated in it.

Possibly the design was afterwards altered, and for the
reason which I have hereinafter stated, I feel bound to put
aside the picturesque interpretation given by De Vogiie,
and to adopt the more prosaic one of Willis, so far as relates
to the position of the basilica. But I cannot think that
his plan does justice to Eusebius's description of the grand
cloistered court, one of the main features of the whole
design ; as to this I adhere to my first idea.

The annexed plan will show the conclusions to which
all the evidence seems to point, viz., that the western end
was a great hemicycle, much as is shown by Willis and
De Vogiie. I suggest, however, that the position of the
columns as I have shown (and which is that indicated on
the engraved marble plan of Rome for Trajan's basilica)
is a more likely form, and complying more nearly with the
description of ' surrounding,' ' encircling,' etc. But it is
quite possible that it might have been as I have shown by
dotted lines on my plan (p. xxiv.).

From the account given of the adornment of the cave,
viz., * with choice columns, and with much ornament,
decorating it with all kinds of adornments' (Professor
Bernard, p. 7), there can be little doubt but that it
was covered in to protect it from the snow and rain of the

INTRODUCTION.

bitterly cold winter of Jerusalem, and from its dust-storms
and fierce summer sun ; and if we complete the end in the
same way as is shown for Trajan's basilica in Fergusson's
history (vol. i., p. 293), viz., with a semi-dome, we shall
comply with the further description of this part, viz., its
being 'the main point of the whole building,' 'the head of
the whole work,' etc.

The arch may appear at first sight somewhat gigantic ;
but it would have been many feet less in width and height
than that of Trajan's basilica, and it could well harmonize
with the further description, viz., that it was raised to the
very roof of the building.

The size of the open court cannot be precisely determined.
But it must have been very large, as in addition to the
evidence which I have already brought forward, we have
the following account from the Pilgrim Sta. Sylvia (p. 97) :
* At ubi autem .sexta hora se fecerit sic itur ante Crucem
sive pluvia sive estus est, quia ipse locus subdivanus est,
id est quasi atrium va/de gi^ande et pulchrum satis, quod
est inter cruce et anastase.' One very probable boundary
to the south is given to us by the position of the great
piscina built by Constantine, and I have so placed it.

This would bring the end of the southern cloister
opposite to the ruined archway, now carefully preserved in
the Russian ground, and I see no reason for disbelieving
that this archway may be of Constantine's time^ (plan,

p. 34).

On a direct line with this archway, and extending north
and west, are two thick walls (1. K.), now, also, in the
Russian ground, and which are likely to be the remains of
the south-eastern angle of the atrium, as shown on my plan.
Still more eastward are the remains of another old wall
which may have been, as De Vogiie also suggests, the base
of the great colonnade in front of the atrium. The line of
the western end of the basilica is equally open to doubt, but

1 As to the position, etc., of this arch vide ' Palestine Exploration
Fund Ouariedy Statement,' January, 1888, p. 60.

INTRODUCTION.

we have some clue as to it in the statements of Eucherius
and the Breviary, which distinctly imply that the Place of the
Crucifixion was between the basilica or martyrium and the
anastasis or Church of the Tomb and the Resurrection, and
that these three holy places were detached from each other.

The same statement is implied in the description given
by the Pilgrim Sta. Sylvia of the route of the processions
from the anastasis to the cross, and thence to the basilica,
viz., * In ecclesia majore quam fecit Constantinus, quae
ecclesia in Golgotha est post crucem ' (p. 80).

Also (p. 85), ' Legat episcopus intra anastase locum
resurrectionis .... et ad crucem .... Postmodum .... pro-
ceditur .... in ecclesia majore, qucie appellatur Martyrio,
quae est in Golgotha, post crucem.'

The words in the Breviary (p. 24), ' with the open sky
above it,' etc., seem to imply that the rock which stood so
prominently above the level of the court was open in the
centre part at least, and surrounded merely by silver rails
— very possibly connected, as Major Conder suggests, with
the anastasis by a cloister. The description by Theo-
dosius — ' sub uno tecto est ' — may imply this.

The rock is, of course, there now as a definite landmark,
and, to a certain extent, isolated : but, very probably, there
was a church connected with it, although this is not dis-
tinctly mentioned. I have, therefore, merely indicated its
supposed site by dotted lines.

I have shown the basilica to have double aisles on each
side, and at the east end a space on each side of the atrium
for the chamber of the Cross, exedrae, etc. Westward of
the entrance to the basilica, I have marked the position
of the subterranean Chapel of the Invention of the Cross.

The Chapel of St. Helena, leading to this, is evidently a
construction of later date, built up of old materials, and not
cut out of the rock, as was the lower chapel, and it need not
be taken into consideration here. The staircase to the
lower subterranean chapel would be thus placed inside the
basilica, as is the case, e.£:, at St. Anne's Church, also in

INTRODUCTION.

Jerusalem, and of the more celebrated one to the sacred
cave at Bethlehem.

The plan which I have given is the one which, so far as
I can see, best meets the great difficulties of the case ; and
the position of the basilica is substantially that assigned to
it by Professor Willis, who, perhaps more than any other
author, claims our attention from his learning and his
intimate acquaintance with mediaeval work. But I venture
to differ from him as to the great court. Nor was there
anything to support his views as to the apsidal finish of the
basilica, so far as the descriptions given when he wrote.
Such a form, no doubt, usually closed the end of a great
church, but its solid walls and semi-dome would so block
out the view of th" grand feature of the whole work, viz.,
the tomb, towards which the whole structure was directed,
that such an ending appeared to be scarcely admissible.

Since he wrote, however, other sources of information
have become accessible, and the words of the latest autho-
rity, the Pilgrim Sta. Sylvia, are so precise as to appear
to decide the question, and to show that Professor Willis's
opinion was correct. The Pilgrim's words are these (p. io6) :
*Jam tunc venit episcopus mane in ecclesia majore ad
martyrium, retro in absida post altarium ponitur cathedra
episcopo.'

This would apply to such an end of the church as Pro-
fessor Willis sketched out, and I frankly admit that in this
respect I have altered the opinion which I formerly ex-
pressed.

And, in considering as to the general restoration of this
celebrated series of buildings comprised under the ordinary
title of the Church of the Holy Sepulchre, we must bear
in mind that it must have been designed under conditions
which were and are absolutely without example, com-
prising three sites — viz., that of the Crucifixion, the Resur-
rection, and the Invention of the Cross, which are held by
Christians to be the most holy on the face of the earth ; all
placed in quite irregular positions with respect to each

INTRODUCTION.

other, one high above ground, another deeply below it, and
all within a space which had been artificially brought to a
level.

Against our modern ideas, also, and against all Eastern
customs, the place of the altar and of the Patriarch's chair
was at the west end, the atrium, or courtyard, and the
place of the people being at the east. But Constantine's
church was a Roman one, and in the old Roman basilicas
this western position was the usual one, as is expressly
mentioned in Eusebius's account of the Church at Tyre,
the altar being detached, and the priest standing behind it,
and thus facing eastward, to the people. But, further, we
must remember that this interesting series of sacred build-
ings was designed at a time when the construction of great
churches (many of them being scarcely excelled since either
in size or internal beauty) was only commenced, and when
the designs of their architects were of necessity crudely
worked out, and in haste.

Their architect had before him as part of his everyday
life the grand temples of paganism, with the narrow cell
for the priests and their gods within, and the grand peri-
styles and porticos without, in which the people might
worship or rest. He spread out the narrow cell, placed the
columns within its ample space, and in the wide nave and
aisles made room for the people who had once crowded
the outer porticos of the pagans.

So, with that beautiful form, the Temple of the Sybil or
of Vesta, which, long thought to have been in its origin
Etruscan, we now know was borrowed by the Romans from
the Greeks, as we find in the examples, now revealed to us
at Epidaurus and Olympia.

Very beautiful it was ; but the Christian architect
wanted space for the people ; and so he spread out the
round walls also, placed within the space so gained the
columns which he found without, formed to each building
a wide circumambient aisle, and, upon these aisled columns,
raised arches, and walls and dome.

INTRODUCTION. xxix

Very crude were, perhaps, these first attempts, and great
was the sacrifice of old work which they entailed ; but
their results were such buildings as St. John Lateran and
St. Peter's at Rome, and such beautiful outlines as those of
St. Constance's at Rome, and the round church at Nocera
— buildings whose design governed the whole world of
architectural art down to the time of Justinian, and which,
modified by the requirements of various climates and
nations, still governs to a large extent all Christian art in
the West. But the time at which Constantine's work at
Jerusalem, as in other places, wa^ that of transition from
the pagan temple to the Church of Christ ; the well-known
rules of ancient architecture had ceased to govern the new,
and we are therefore reduced in an inquiry like the present
to move with slow and cautious steps in the footprints of
the old pilgrims.

T. Hayter Lewis.

EXTRACTS FROM
EUSEBIUS'S LIFE OF CONSTANTINE.

ETC.

TRANSLATED BY JOHN H. BERNARD B.D,

Book III. — Chapter 25. — How he ordered to be erected at
Jentsalem a Temple for Prayer in the, Holy Place of our
Saviour's Resurrection.

After these things [the emperor] beloved of God under-
took another memorable work in the province of Palestine.
What, then, was this ? It seemed to him to be a duty to
make conspicuous, and an object of veneration to all, the
most blessed place of the Saviour's resurrection in
Jerusalem. And so forthwith he gave orders for the
building of a house of prayer, not having hit upon this
project without the aid of God, but having been impelled
to it in his spirit by the Saviour Himself.

Chapter 26. — Hoiv the Ungodly concealed the Divine
Sepidchre with Heaps of Rubbish and with Idols.

For ungodly men (or, rather, the whole race of demons
by their means) set themselves to consign to darkness and
oblivion that Divine monument of immortality at which
the angel who came down from heaven, radiant with light,
rolled away the stone for those who were stony in heart
and supposed that the Living One was yet with the dead ,;
bringing good tidings to the women, and removing the
stone of unbelief from their understanding, thus convincing^

^ CTTt lo^ig Ttjg Tov ^tjTOVfieyov ?wJ/C«

2 EUSEBIUS'S LIFE OF CONSTANTINE.

them of the life of Him whom they sought. This cave of
salvation did certain ungodly and impious persons determine
to hide from the eyes of men, foolishly imagining that
they would in some such way as this conceal the truth.
Having expended much labour in bringing in earth from
outside, they cover up the whole place ; and then having
raised this to a certain height, and having paved it with
stone, they entirely conceal the Divine cave beneath a
great mound. Next, as if nothing further were left for
them to do, they prepare above ground a dreadful thing, a
veritable sepulchre of souls, building to the impure demon,
called Aphrodite, a dark shrine of lifeless idols,i and
offering their foul oblations on profane and accursed
altars. For in this way only, and in no other fashion, did
they suppose that they would accomplish their purpose,
even by concealing the cave of salvation by means of these
detestable abominations. For the wretched men were not
able to understand that it was not possible that He who
had gained the prize of the victor over death should leave
His glorious achievement in obscurity, any more than it is
possible that the sun which shines over the earth, and runs
its accustomed course in the heavens, should escape the
notice of the whole race of men. In a far hic:her des^ree
was that power of salvation, which illumines the souls, and
not merely the bodies of men, filling the whole world with
its own rays of light. But be that as it may, the machina-
tions of ungodly and impious men against the truth con-
tinued for a long time ; no one of the governors, of the
praetors, or even of the emperors, was found capable of
abolishing these daring impieties, save only that one who
was dear to God the Ruler of all. He, being inspired by
the Divine Spirit, could not bear to see the place we have
been speaking of concealed through the artifices of adver-
saries by all kinds of impurity, and consigned to oblivion
and neglect, nor did he yield to the malice of those who

1 vEKpMV etcwXwr oicoriov 'A^podirijQ dico\d(7T(i> daljxovi fivxov oUodont]-
aafievoi.

EUSEDIUS'S LIFE OF CONSTANTINE. 3

had brought this about ; but caUing upon God to help
him, he gave orders that the place should be purified,
counting it especially fitting that a spot which had been
polluted by his enemies should enjoy the mighty workin^^
of the All-good at his hands. And as soon as his orders
were given the contrivances of deceit were cast down from
•on high to the ground, and the dwelling-places of error,
images, and demons and all, were overthrown and utterly
destroyed.

Chapter 27. — Hoz:j Constantine ordered the Materials of
the Idol Temple and of the Motmd to be throzvn far away.

Nor did his zeal stop here. The emperor further gave
directions that the material of that which was destroyed,
both wood and stone, should be removed and thrown as
far from the spot as possible, which was done in accordance
with his command. But only to go thus far did not
satisfy him. Again, being inspired with holy zeal,i he
issued orders that, having dug up the soil to a considerable
•depth, they should transport to a far-distant spot the
.actual ground, earth and all, inasmuch as it had been
polluted by the defilements of demon-worship.

Chapter 2%,— Discovery of the most Holy Sepulchre^

This also was accomplished without delay. And as one
layer after another was laid bare, the place which was
beneath the earth appeared ; then forthwith, contrary to
all expectation, did the venerable and hallowed monument
of our Saviour's resurrection become visible, and the most
holy cave received what was an exact emblem of His
coming to life. For after its descent into darkness it again
came forth into light, and afforded to those who came to
see a clear insight into the history of the wonders which
had there been wrought, testifying to the resurrection of
the Saviour by deeds more eloquent than any voice
'Could be,

1 iTTt^eidffat;, or having called ttpon God.

3—2

4 ' EUSEBIUS'S LIFE OF CONSTANTINE.

Chapter 29. — IIozv he ivrote concerning the Building to the
Governors and to Macarius the Bishop.

These things being so done, forthwith the emperor, by
the injunction of pious edicts, accompanied by the abundant
supply of all things needful, gave orders that a house of
prayer worthy of God should be erected round about ^ the
cave of salvation on a scale of rich and imperial costliness.
This project he had had for some time in view, and had
foreseen, as if by superior intelligence, what was going to
happen. To the governors of the provinces in the East
[he gave instructions] that with liberal and abundant
grants they should make the work exceeding large, great
and costly ; but to the bishop who at that time presided'
over the Church in Jerusalem he sent the following letter,
in which he set forth the saving doctrine of the faith in
clear language, writing thus :

Chapter 30. — Constantines Letter to Mcicariics concerning-
the- Bnilding of the Saviour's Memorial.

CONSTANTINE, VICTOR, MAXIMUS AUGUSTUS, TO
MACARIUS.
' So great is the grace of our Saviour that no power
of language seems worthy to describe the present wonder.
For that the token of that most holy passion,^ long ago
buried under ground, should have remained unknown for so
many cycles of years, until it should shine forth to His
servants now set free through the removal of him^ who
was the common enemy of all, truly transcends all marvel.
For if all who are reputed wise throughout all the world

2 TO ■yvcJpiaiJ.a tov ayuorarov Ikeivov TruQovg. It has been urged that
here we have an allusion to the Invention of the Cross by Helena;,
but if Eusebius intended to refer to this, he would certainly have done
so more explicitly. His language is quite explicable without any such
particular apphcation.

* I.e., Licinius, whose death occurred a.d. 326.

EUSEBIUS'S LIFE OF CONSTANTINE, 5

were to come together to one place and try to say some-
thing worthy of this event, they would not be able to
match themselves against such a work in the smallest
degree ; for the nature of this wonder as far transcends all
capacity of man's reason as Divine things surpass in
permanence those which are human. Wherefore this is
always my first and only object, that as the faithfulness of
the truth displays itself daily by fresh wonders, so the
souls of us all may become more zealous for the holy
law^ in all sobriety and earnestness with concord. I
desire, then, that you should especially be convinced of
this (which, indeed, I suppose is plain to everyone), that of
all things it is most my care how we may adorn with
splendour of buildings that sacred spot which, under
Divine direction, I relieved as it were from an incumbent
load, even from the disgraceful adjunct of an idol — a place
holy indeed from the beginning in God's judgment, but
which has been made to appear still more holy since it
brought to light the assurance of the Saviour's passion.

Chapter 31. — T/iaf the Building should surpass all the
Churches in the World in the Beauty of its Walls, Columns,
and Marbles.

* It is therefore fitting that your sagacity do so order
and make provision for everything necessary, that not only
shall this basilica be the finest in the world, but that the
details also shall be such that all the fairest structures in every
city may be surpassed by it. Concerning the building and
beautifying of the walls, know that my intention has been
entrusted to my friend Dracilianus, deputy of the praetorian
prefects, and to the governor of the province. For by my
piety has it been commanded them that artificers and
workmen and all things which they may learn from your
sagacity to be necessary for the building shall be furnished
hy their provision. Concerning the columns and marbles,
whatever you shall judge after the plan has been inspected
^ 1.6.^ Christianity.

6 EUSEBIUS'S LIFE OF CONSTANTINE.

to be most precious and most serviceable, be careful to
inform us in writing ; that those things of whatever sort,,
and in whatever quantity, which we learn from your letter
to be needful, may be procured from every quarter. For
it is just that the place which is more wonderful than the
'Whole world should be worthily decorated.

Chapter 32. — How he directed the Workmen concemiiig the
Beauty of the Inner Roof} and also concerning tJie Work-
men and the Materials.

* As to the roof of the basilica, I wish to know from you
whether you think it should have a panelled^ ceiling or be-
finished in any other fashion. If it be panelled, it may also
be ornamented with gold. It remains for your holiness to
make it known to the aforesaid magistrates with all speed
how many workmen and artificers, and what expenditure
of money, is needful ; and you will also be careful to report
forthwith to me, not only concerning the marbles and the
columns, but also concerning the panelled ceiling if you
should judge this the more beautiful.

* God guard you, beloved brother !'

Chapter 33. — How the Church of the Saviour was bnill,
zvhich was the Neiv Jerusalem of the Prophets.

These things did the emperor write, and his instructions
were at once carried into effect. So on the monument of
salvation itself ^ was the new Jerusalem built, over against*
the one so famous of old, which, after the pollution caused
by the murder of the Lord, experienced the last extremity
of desolation, and paid the penalty for the crime of its
impious inhabitants. Opposite this the emperor reared,
with rich and lavish expenditure, the trophy of the Saviour's

1 fcoyx'/ generally signifies the apse^ but here apparently is equivalent
to Ka/xapa, the vaidted roof.

2 XaKMvapia. Cf. Verg., ^n., i. 726 . , . dependent lycluiilaquearibiis
aureis.

^ KOT nvTO TO (TioTrjpiov fiapTvpiov. * dvTi7rp6cruJ7rog»

EUSEBIUS'S LIFE OF CONSTANTINE. y

victory over death. Perhaps this was that strange and new
Jerusalem, proclaimed in the oracles of the prophets, to which
long passages prophesying by the aid of the Divine spirit
make countless allusions in song. And,first of all, he adorned
the sacred cave, which was, as it were, the chief part of the
whole work, that Divine monument at which once an angel,
radiant with light, proclaimed to all the good news of
regeneration manifested through the Saviour.

Chapter 34. — Description of the Bidlding of the Holy
Sepulchre.

This first, as the chief part of the whole, the liberality of
the emperor beautified with choice columns and with
much ornament, decorating it with all kinds of adornments.

Chapter 35. — Description of the Atrium and the Porticos.

Next one crossed over to a very large space of ground,
to wit, the atrium} open to the pure air of heaven ; the
floor of which a polished stone pavement adorned, bounded
by long porticos which ran round continously on three
sides.2

Chapter 36. — Description of the Walls, Roof, Decoration,
and Gilding of the Nave of the Church.

For adjoining the site opposite the cave, which looked
towards the rising sun, the basilica was erected, an extra-
ordinary work, reared to an immense height, and of great
extent both in length and breadth. Slabs of variegated
marble lined the inside of the building,and the appearance of
the walls outside exhibited a spectacle of surpassing beauty,

^ The Greek is €('e KaQapov aiQpiov avair^Tran^vov, but it is probable
that the text is corrupt. It would be strange to use oiQpiov in the sense
of court, in the heading of the chapter, and as signifying air in the
second line, more especially as the natural phrase ^Iq dkpa KaQapbv
avaiTETTTanEvov occurs in Bk. IV., 59. However, there is no doubt as
to the meaning in any case.

" fiaKpdtg TrepLopouoig aroiov Ik TpnrXevpov irtpie.x6p.(.vov»

8 EUSEBIUS'S LIFE OF CONSTANTINE.

no whit inferior to the appearance of marble, shining
brightly with polished stones fitting exactly into each other.
With regard to the roof, a covering of lead fortified it all
round outside, a sure protection against the rains of winter;
but the inside was finished with carvings of panel work,
and, like a great sea, extended over the whole basilica in a
series of connected compartments ; ^ and being overlaid
throughout with radiant gold, it made the whole temple as
it were to glitter with rays of light.

Chapter 27- — Desci'iption of the Double Porticos on each
Side, and of the TJiree Eastejni Gates.

And at each side of the two porticos, with upper and
lower ranges, twin colonnades extended the whole length
of the temple, these also having their ceilings ornamented
with gold. Of these the colonnades towards the front of
the building were supported by columns of very vast size,
but the inner rows rested on piers ;2 the ornamentation of
these piers on the surface was very great. Three gates
facing the rising sun were to admit the entering crowd.

[As this passage is obscure, the Greek is appended. The
basilica seems to have been divided into three aisles, by
two rows of pillars with upper and lower ranges, somewhat
as in a modern galleried church. The galleries which were
usual in the heathen basilicas were retained, the pillars which
supported them resting on square piers. Hence these
ranges of pillars are called in the heading of the chapter
SiTrXal (TToai, as having upper as well as lower tiers. The
words ava<^/ei(ov re koX Karajelcov do not mean ' above and
below ground,' as has often been supposed. Karayelo^ is

^ avvex^^i' ToiQ Trpbg dWrjXag cvfiTrXoKalQ di'evpojxeva. The ceiling was
probably portioned out into divisions (cassettes), which were richly
carved and gilded.

^ aficpl d' iKarspa rd TrXevpd Sittoiv (ttoCjv, dvayeiiov ts Kai Karaydujv di^vfioi
TrapaaTadeQ T<p [xr/KH tov veio (ruvs^ereivovTO, . . wi/ ai fifv Irri Trpo&unrov too
o'tKOv Kioai Tra/jifj.eyeOecnv tTrripeidovro, a'l d' e'lauj twv inirpoaQev virb ireffCFolg
dvrjyeipovTO.

EUSEBIUS'S LIFE OF CONSTANTINE. 9

the regular word to express 'on the ground floor,' as
opposed to vTrepwo^. Cf. chap. 50, sub fin., and also Dion.
H., X. 32, sub fin.

The word -n-apacrTaSe?, which has been rendered colonnades,
brings in fresh difficulty, for irapaardBe'^ properly = ^//^Z-
pi/asters ='L3itin antcc ; but this meaning will not apply here.
Possibly irapaardBe'i is a corruption for Tracrra^e?, as it
demonstrably is in Anth. P. 9, 245. In any case the
meaning seems to be that great colonnades ran along the
outside of the Temple, supported by enormous columns. I
have adopted Heinichen's punctuation, but if we put the
comma after irXevpcty rather than after crrocov, the passage
must be rendered differently. 'Round both sides, twin
colonnades of two porticos with upper and lower ranges
extended,' etc. — arrocov being the genitive of material after
irapaa-rdhe^ ; thus will be implied the existence of five
aisles and two rows of pillars on each side.]

Chapter 38. — Desa^iption of the ' Hemisphere y the Twelve
Columns and their ' Bowls!

Opposite these was the ' hemisphere,' the main point of
the whole building-, stretching out towards the roof of the
basilica, which twelve columns surrounded,^ equal in number
to the Apostles of the Saviour, adorned on their summits
with great bowls of silver,^ which the emperor gave — a
splendid offering — to his God.

[What are we to understand here by ri/jbia(j)aLptov ?

It is not a technical term of ecclesiastical architecture, so
that we are left to conjecture what feature in the building
would have been regarded by Eusebius as suggesting the
form of a hemisphere. Some have translated it ' apse,' as
if it were r/fMi/cvfcXLov, an entirely different word ; but no
man looking into a basilica would dream of speaking of a

^ rovTMV d' avTiKpv to KapdXaiov tov iravTog I'lf^ucf^aipiov ijv, tTr' dicpov rov
fiaaiXeiov tKTiTaiikvor, o dt) dvcjKaideKa Kioveg l(JTe<pdvovv»
^ I.e.j with silver capitals.

lo EUSEBIUS'S LIFE OF CONSTANTINE.

semicircular apse as a hemisphere, ?>o that we may safely reject
this explanation. It must have been a cupola of some
kind, and very probably was a sort of great baldachin or
canopy covering the altar supported by twelve great
columns with silver capitals, and extending towards (not
up to) the roof of the basilica. This agrees partly with the
note which Valesius has in loc. : * Sic vocat altare basilicae
eo quod in formam hemispha^rii fabricatum esset.' A
baldachin of this kind would be a very striking object from
the eastern door (to which it was ' opposite '), and would
naturally suggest the word r)iJbL(j<^a(piov.'\

Chapter 39. — Description of the Atrium, the ExJiedrce}
and the Gates,

Then as people go towards the entrances which lie in
front of the temple, one comes upon an atrium. There
were here on each side, first a court, then porticos on each
side, and lastly the gates of the court. After these, in the
midst of the wide market-place, the main entrance^ of the
whole edifice, of exquisite workmanship, presented to the
passers-by on the outside a striking view of the interior.

Chapter 40. — Concerning the Number of th^ Offerings,

This temple then did the emperor raise as a conspicuous
monument of the Saviour's resurrection. And having
decorated it throughout in costly and imperial fashion, he
adorned it with very many gifts of indescribable beauty, gold
and silver and precious stones set in different materials ; the
skilful and elaborate arrangement of which in regard to
size, number, and variety I have no leisure at present to
describe particularly.

1 The t^eSpai were recessed chambers off the cloisters. Mr. Willis
remarks on the fact that there is no mention of these exhedras in the
chapter itself as the text stands, and suggests that the text is corrupt.
(Williams, ' Holy City,' vol. ii., p. 245.) But cf. Preface, p. xxi.

^ 7:ponv\aia.

EUSEBIUS'S LIFE OF CONSTANTINE. ii

[CHURCHES OF BETHLEHEM AND MOUNT
OF OLIVES.]

Chapter 41. — Concerning the Building of Churches in
Bethlehem and in the Mount of Olives.

And having selected other places in the same region
which were held in honour on account of two sacred caves,
he adorned them also with lavish expenditure ; rendering
due honour to that cave which had been the scene of the
first manifestation of the Saviour when He submitted to
be born in the flesh, and (in the case of the second) magni-
fying the memory of His ascension into heaven on the
mountain-top. And to these he gave magnificent honours,
thus immortalizing the memory of his mother, who did
such good service to mankind.

Chapter 42. — How the Empress Helena, Constantinds
Mother, having visited the Place for Devotional Purposes,
built Three ChurcJies.

For she, having purposed to pay the due meed of a pious
disposition to God the Ruler of all, thought it right to
make thankoffcrings by means of prayers for her son, now
so great an emperor, and for his sons, her own descendants,
the Csssars beloved by God ; and so she came, though
advanced in years, with the energy of youth to acquaint
herself with this land worthy of all veneration, with ex-
ceeding wisdom, and to visit with imperial solicitude the
provinces, townships, and people. And when she had
bestowed fitting worship on the footprints of the Saviour,
in accordance with the prophetic word which says, * Let us
worship at the place where His feet have stood,' ^ she
immediately bequeathed to those who were to come after
the fruit of her personal piety.

^ Ps. cxxxii. 7, LXX.

12 EUSEDIUS'S LIFE OF CONSTANTINE.

Chapter 43. — Concerning the CJairch at Bethlehem.

And forthwith she dedicated two temples to the God
whom she worshipped, one at the Cave of the Nativity,
and the other on the Mount of the Ascension. For He
who was God with us submitted for our sakes to be born
under ground, and the place of His birth in the flesh was
called by the Hebrews Bethlehem. Wherefore the most
pious empress adorned the scene of the travail of the
Mother of God with rare monuments, beautifying in every
way this sacred cave ; and shortly afterward the emperor
also honoured it with imperial offerings, with treasures of
gold and silver, and witH embroidered curtains, thus
enhancing the artistic designs of his mother.

Again the imperial mother erected a stately edifice on
the Mount of Olives as a monument of the progress into
heaven of the Saviour of all,i raising a sacred church and
tem.ple on the mountain ridge at the very summit of the
hill. Here, in this cave, true history has it that the Saviour
of all initiated His disciples into sacred mysteries. Here
did the empress honour the Great King with offerings and
beautiful gifts of all kinds. And so Helena Augusta, the
God-beloved mother of a God-beloved prince, dedicated to
God her Saviour, as tokens of her pious disposition, these
two venerable and beautiful sacred edifices at the two
Divine caves, which are indeed worthy of everlasting re-
membrance, her son affording her the aid of his imperial
authority. Not long after the aged lady received her due
reward, having passed the whole time of her life up to the
very threshold of old age in all good things, showing forth
the goodly fruits of the message of salvation in word and
deed ; and having consequently spent a life of healthy
purpose, well ordered and tranquil in body and soul alike,
she at length received from God an end worthy of her
piety, as well as a recompense of good things in the present
life.

^ \fphv oIkov tKKXrjaiag avtyeipovca, vewv re, z.e.y a basilica with its outer
courts.

EUSEBIUS'S LIFE OF CONSTANTINE. 13

[CHURCH AT CONSTANTINOPLE.]

Chapter 48. — IIozu he hdlt Martyr Memorials at Con-
stantinople, and abolished all Idolatry,

And distinguishing with special honour the city which
was called after his own name, he adorned it with many
places of worship, very large martyr memorials, and very
splendid buildings, some in the suburbs,^ and others in the
city itself; by which he at the same time honoured the
memory of the martyrs and dedicated his city to the
martyrs' God. And being altogether inspired with Divine
wisdom, he determined to purge from all idolatry that city
which he had decreed should be called by his own name ;
so that there should nowhere appear in it statues of the
gods of common repute worshipped in the temples, nor
altars defiled by pollutions of blood, nor whole burnt
offerings, nor demon festivals, nor any other thing cus-
tomary among the superstitious.

[CHURCHES OF NICOMEDIA AND ANTIOCH.]

Chapter 50. — How he built Churches in Nicomedia and in
other Cities,

Thus, then, he beautified his own city. But he honoured
in like manner the chief city of Bithynia^ by the offering of
a great and splendid church, out of his own treasure erect-
ing here in honour of his Saviour a memorial of his victory
over his enemies and the adversaries of God.

And he caused the chief cities of the other provinces to
excel in the magnificence of their places of worship, as, for
example, in the case of that eastern metropolis which
derived its name from Antiochus.^ Here, as it was the
chief place of the provinces in that region, he consecrated

^ irpo Tov d<TT£og. 2 /^^ Nicomedia.

^ I.e.t Antioch.

14 EUSEBIUS'S LIFE OF CONSTANTINE.

a church really unique, both in size and in beauty. Sur-
rounding the whole building with an enclosure of great
extent, he raised the house of prayer which was inside to a'
great height ; this was built in the form of an octagon with
many chambers and exhedrae all round it, and on every
side upper and lower stories.^ This he decorated with a
profusion of gold^ and brass, and ornaments of other costly
material

[CHURCH AT MAMRE.]

Chapter 5 1. — How he ordered a Church to be built at
Mamre.

Such were the emperor's most notable sacred buildings.
But having heard that one and the same Saviour, who had
lately appeared on earth, had also long ago afforded a
manifestation of His Divine presence to pious men in
Palestine near the oak of Mamre,^ he ordered that a house
of prayer should be raised there to the God who was seen.
And to the rulers of the provinces an imperial commission
went by letters forwarded to each, bidding them bring to
completion what had been proposed ; but to us who write
this history he sent instruction in the matter, entering more
into reasons,* an exact copy of which I think it well to
insert in this present work, that his pious care may be
clearly discerned. Finding fault with practices which he
had heard went on at the place in question, he wrote to me
in the following terms :

•• oIkoic, li. TrXeiomv, tU^pcuQ re tv kvkX^j, viTEpi^iov re Kai Karayeicjv xwpjj.
^laroDv. Cf. note on chap. 37.

- Hence Jerome says, in Chron. an. 22. Constantini, 'Antiochics
dominicum quod vocant ainxiiin^ asdificari coeptum.'

^ Cf Antonin. Placent., Itiner. xxx., Quercus Mamre. 'Basilica
asdificata est in quadriporticu atrium in medio discoopertum : et per
medium cancellorum ex uno latere intrant Christiani, ex alio Juda:i, '
fiacientes incensa multa.' .*•■ r

* XoyiKwrepciv dica<TKaXiav» \ ■

EUSEBIUS'S LIFE OF CONSTANTINE. 15

Chapter 52. — Constantine's Letter to Eusebiiis concerning

Mamre.

CONSTANTINE, VICTOR, MAXIMUS AUGUSTUS, TO MACARIUS
AND THE OTHER BISHOPS OF PALESTINE.
'One benefit, and that a very great one, has been
conferred on me by that most pious lady, my wife's mother,^
in that she has informed me by letters of the mad folly of
abandoned men which has hitherto escaped your notice ;
for thus the error that has been overlooked may obtain at
my hands that fitting correction and attention which, if
somewhat tardy, is yet necessary. For truly it is a very
great impiety that the holy places should be defiled with
unhallowed pollutions. What, then, dearest brethren, was
that concerning which, though it eluded your sagacity, she
of whom I speak could not keep silence because of her
reverence for God ?

Chapter 53. — Hozu the Saviour appeared tJiere to Abra-
ham,

* She says that the place which Is called after the oak of
Mamre, where we learn that Abraham had his home, is
defiled in every possible way by certain superstitious
persons ; for she declared that idols worthy of utter
destruction are being erected beside it, and that an altar
stands near, and that impure sacrifices are continually
offered. Now, since this seems to our majesty to be both
foreign to the spirit of our times and unworthy of the
sanctity of the place, we wish to inform your reverences ^
that we have by letter signified to the illustrious Count
Acacius our friend that without any delay the idols, as
many as may be found in the aforesaid place, are to be
committed to the flames, and that the altar is to be com-
pletely demolished ; and we also regard anyone who after
this our mandate shall dare to perform any impious act in

^ I.e., Eutropia, mother of the Empress Fausta.
* y/iiDy Ti]v (Teixvortjra.

1 6 EUSEBIUS'S LIFE OF CONSTANTINE.

this place, as worthy of condign punishment. We have
given further orders that the place itself shall be adorned
with an unpolluted building — a basilica — that it may be
made a fit place of assembly for holy men. And if any-
thing be done contrary to this injunction, it is fitting that
without any delay it be clearly communicated to our
clemency by letters from you, in order that we may direct
the detected person to undergo the extreme penalty as a
transgressor of the law. For you are not ignorant that
there first did God the Lord of all appear to Abraham and
converse with him ; there first did the observance of the
holy law^ receive its beginning ; there first did the Saviour
Himself with the two angels vouchsafe the manifestation
of His presence to Abraham ; there He gave promise to
Abraham concerning his future, and forthwith fulfilled that
promise ; there He foretold that he would be the father of
very many nations. Since these things are so, it is proper,
as it seems to me, that this place should be kept by your
care free from all pollution, and should be restored to its
primitive sanctity ; that nothing should be done there
except the performance of fitting service to Him who is
Almighty God and our Saviour and Lord of all. This it
is fitting that you should care for with due attention, if,
indeed (as I am persuaded), your reverence wishes to
accomplish my wishes, which are especially concerned with
the service of God.

* God guard you, brethren beloved !'

[CHURCH OF THE APOSTLES AT
CONSTANTINOPLE.]

Book IV. — Chapter 58. — Concerning the Binlding of the
so-called Memorial Chnrch of the Apostles at Constanti-
nople.
After these things he prepared to build the memorial
church in memory of the Apostles in the city called after
^ /.^., Christianity.

EUSEDIUS'S LIFE OF CONSTANTINE. 17

his name. Having reared the whole building to a vast
height, he made it resplendent with stone of every kind
and colour, facing it from foundation to roof with marble,
marking the divisions of the ceiling by finely-wrought
panels,^ and covering the whole with gold. Above, instead
of tiles, brass afforded a secure protection to the building
against rain, and around this also much gold shone, so that
it shot forth flashes by the reflecting rays of the sun to
those viewing it from a distance. And he surrounded the
Toof with reticulated work in low relief ^ finely wrought in
brass and in gold.

Chapter 59. — Description of the same Memorial,

Of such attention accompanied by lavish expenditure on
the part of the emperor was the church thought worthy.
Around it there was a very large court, open to the pure
air of heaven ; porticos ran round the four sides of this,
'enclosing the atrium, with the church itself in the middle.
And extended along the porticos were halls and lavatories
and lodging rooms,^ and many other apartments* adapted
for the use of the guardians of the place.

DESCRIPTION OF THE CHURCH AT TYRE,
REBUILT AFTER THE CESSATION OF THE
PERSECUTION, ON THE OLD SITE, BY
PAULINUS THE BISHOP.

[Extracted from the Panegyric on Paulinus
PRONOUNCED BY EUSEBIUS: Eus., Hist. Eccl., X. 4.]

§ 36. Now, this our new and noble Zerubbabel, having
lieard by the acute perception of his mind the word which
proclaimed that she who had become desolate for the sake

^ ^laXajiujv ck \e7rr0ig ^arvdj/xacn Ti)v ffreyrjv,
" diKTvujra Sk 7rf piK IkvkXov to Scjucitiov dvayXv^a.

^ dmKanTTTtipia — diversoria. Perhaps, however, it here meanf?
"* cloistered walks,' as Liddell and Scott suggest.

1 8 EUSEBIUS'S LIFE OF CONSTANTINE.

of God must enjoy these things, after that bitter captivity
and the * abomination of desolation ' did not spurn the
fallen thing as if dead ; but first of all by prayers and
supplications having propitiated the Father with the con-
currence of you all, and having taken as his ally and fellow-
worker Him who alone can give life to the dead, he raised
again her who had fallen, having purified her and healed
her from her ills. And he cast round her not the old
garment of ancient time, but such a one as he had
been taught by the Divine oracles, which clearly say:
* And the latter glory of this house shall be greater than the
former.'^

§ 37. Thus, then, having enclosed a much larger space.
of ground, he secured the outside circuit by a wall running
all round, so that it might be a most safe protection of the
whole.

§ 38. The great and lofty entrance-gate ^ he spread out
towards the rays of the rising sun, and so afforded a full
view of the inside to those standing far without the .sacred
precincts, all but turning the eyes of strangers to the faith
towards the first entrances,^ so that no one may pass by
without being affected in mind by the recollection of the
former desolation coupled with the present incredible
magnificence. By this he hoped that the person so affected
would perhaps also be drawn near and urged by the sight
itself to enter.

§ 39. But when one had come inside the gates he did
not permit him straightway with impure and unwashen
feet to proceed to the sanctuary within, for he intercepted
a large space between the temple and the first entrances.
This he adorned by surrounding it with four porticos
placed at right angles to each other,^ thus enclosing the
ground in the form of a rectangle. Columns rose up on
each side, the space between which he filled in with latticed

1 Hagg. ii. 9. ^ TTpoTTvXov, I.e., the gate into the atrium.

3 rag Trpwrag eiaudovg.

EUSEDIUS'S LIFE OF CONSTANTINE. 19

wooden partitions'^ rising to the proper height ; but he left
open to the sight of heaven an atrium in the middle, which
thus afforded a view of the sky,'- bright and exposed to the
beams of the sun.

§ 40. Here he placed symbols of the sacred purification.:,
providing fountains right opposite the temple, and abundant
was the flow of running water by which means of cleansing
were afforded to those going on farther into the sacred
precincts.3 Here is the first halting-place of those who
enter, presenting a spectacle of symmetry and beauty to
everyone, and also affording the fitting station for those
who as yet lack the first introductions.^

§ 41. And having passed by this sight, he made open
passages^ into the nave [of the church] with several more
inner entrance gates/^ having placed in a row three gates
towards the rays of the rising sun. Of these he especially
favoured the middle one, so that it far surpassed those on
each side in height and in breadth ; decorating it sump-
tuously with iron-bound plates of bronze, and with orna-
ments worked in low relief, so that it was like a queen
attended by her satellites.

§ 42. And in the same way, having disposed the number
of the entrance gates corresponding to the porticos on
each side of the whole nave/ he planned passages^ into the

^ diacppdyfiam to7q (iTtb ^uXov ^iKTV(i)rdig. ^ cispa Trap^xov.

* The purity of the body was regarded as emblematic of the
purity of the soul. Thus the following curious inscription is said
to have been found in the Church of St. Sophia at Constantinople :
NI^ONANOMHMATAMHMONANO^IN (' Wash away my sins, and not
the outward form only'). This inscription will read either from right
to left or from left to right, the same words being preserved in either
case ; a verse of this sort was called versus siipiiiiis.

■• I.e.^ the first class of penitents. From the fact that in this open
court the penitents were exposed to the weather, it was often called
locus hyemantium.

' irapdZiiVQ,. • TrpoTTvXoig.

' I.e., there were three north gates and three south gates, as there
were three east gates into the basilica.
^ ti(T,3o\ag. This cannot mean * windows,' though it has been so

4—2

20 EUSEBIUS'S LIFE OF CONSTANTINE.

body of the church, conspicuous by the more abundant
light [which came in] from above on the porticos ; and he
adorned them with fine work in wood, varying the orna-
mentation upon them. But he furnished the basilica itself
with richer and more costly materials, applying an un-
grudging liberality in its expenses.

§ 43. Here I count it superfluous to record the dimen-
sions of the building in length and, breadth, its brilliant
beauty and its grandeur passing description ; or to describe
in detail the dazzling appearance of the various works, its
heights reaching to heaven, and the costly cedars of
Lebanon resting on these, of which the Divine oracles
themselves have not unmindfully been silent, saying, ' The
trees of the Lord shall be made glad, and the cedars of
Lebanon which He hath planted.'^ m

§ 44. Why should it now be needful for me to give a ^
minute account of the all-wise and masterly disposition of
the whole, and the excessive beauty of each particular part,
when the evidence of sight precludes that instruction which
comes through the ear? For when he had thus finished
the temple, he adorned it with lofty thrones^ in honour of
those who preside, and also with seats^ decently ranged in
order throughout the whole building; in addition to all,
placing the Holy of Holies — viz., the altar — in the middle.
This again, that it might be inaccessible to the multitude,

rendered, but must signify * passages' or 'entrances,' as we see from
§ 45, where the word recurs. It is not easy to understand how they
were lighted ' from above,' but the passage is very obscure ; cf. § 64.
The Greek is as follows : dvioQev tirl ravraig aXXf^ irXeiovi 0wrt dia^opovg
rag IttI tov oIkov e'lafSoXag kTrevoei. It has been suggested that the elffjSoXai
were openings from the galleries (dv(o6ev) into the nave, but this does
not agree with § 45, and, further, there is no mention of steps of any
sort. They were simply passages, which also served the purpose of
admitting more light into the church.

1 Ps. civ. 16. ^ BpovoiQ.

8 (iciBpoig. It appears, from the allegorical explanation in §§ 66, 67^
that the dpovoi were for the bishops and presbyters, and the /3o(9pa Kai
mOKTTi'ipia for the inferior clergy. The laity stood.

EUSEBIUS'S LIFE OF CONSTANTINE. 21

he surrounded with wooden lattices,^ perfectly finished with
the most cunning workmanship, so that the sight presented
to tlie beholders was admirable indeed.

§ 45. But not even the pavement was neglected by him,
for this he adorned very splendidly with marble. And
next he turned to the outside of the temple, skilfully pro-
viding spacious exhedr:e and outbuildings on each side,
attached to the sides of the basilica, and connected with
the passages into the central building.'^ These also did our
most peaceful Solomon, the builder of this temple of God,
erect for those who yet need purification and cleansings by
means o( water and the Holy Spirit, so that the prophecy
quoted above is no longer only in word, but fulfilled in fact.
For now how true is it that * the latter glory of this house
exceeds the former ' !

[Eusebius now proceeds to expound the allegorical
significance of the different parts of the edifice. We trans-
late two sections, which help to explain the design of the
building.]

§ 6^. Building, then, in righteousness, he distinguished by
a due estimate the capacities of the whole people ; for some
merely surrounding the external enclosure having walled it
round with an unwavering faith. For of such a nature are
a great number of the people, being capable of supporting
no superior edifice. But to others he granted an entrance
into the body of the church, bidding them stand at the
doors and guide those who are entering in, these being not
unfitly likened to the front entrances'^ of the temple. Again,
he supported others by the first columns which are round

^ These rails, or KiyKXiccg, are the Latin cn7icelli^ whence our word
chancel.

- i^idpar Kal oIkovq To{<g Trap* tKurepa neyiuTOvg tTr/jricEua^wv evr^xviog, tiri
rnvTov et'e TrXtvpa r<p fta(T(\ei(i) avv(.'^Evyixkvov(2 Kal ralg tirl tov jx'taov oIkov

th^SoXaig iiinon'tvovQ. These exhedra; were used as baptisteries, con-
sistories, etc.

22 EUSEBIUS'S LIFE OF CONSTANTINE.

the rectangular court outside, placing them on those primal
supports of the letter of the Four Gospels.^ And others
again he sets on either side round the basilica, being as yet
catechumens, and in a state of growth and progress, but
not very far distant from the Divine vision of the faithful
within.

§ 64. And from among them having received those pure
souls who are cleansed like gold by the Divine washing, he
here supports some of them by columns far superior to the
external ones, viz., by the inner mystic doctrines of Scrip-
ture ; but others he illuminates by the openings made for
the purpose of giving light." The whole temple he adorned
with one greatest entrance gate of doxology to the one
only God, the King of all.

[We append here, for easy reference, some extracts from
the early Latin Pilgrims descriptive of the Holy Places
alluded to by Eusebius.'j

PILGRIM OF BORDEAUX, 333 A.D. (Tobler, p. 18.)

Thence as you go outside the wall of Sion, as you proceed
towards the gate of Neapolis, on the right hand, down in
the valley, are walls where was the house or the praetorium
of Pontius Pilate. There the Lord was heard before He
suffered. But on the left side is the little hill of Golgotha,
where the Lord was crucified. Then about a stone's throw
from this is the crypt where His body was placed and rose
again the third day. There lately, by order of the Emperor
Constantine, a basilica has been built, that is a church ^ of
wondrous beauty, having at the side reservoirs^ whence
water is raised, and a bath behind where infants are washed.

^ Tcug TTpioTfUQ Ttov TeTTcipcov evcyyeXiuiv TOiJ ypdnficiTog TrpofSoXalQ *'///^''

- Toig £e TTpbg to ^Cjg dvo'iyiiam. Cf. § 42 and the note thereon.
^ ' Dominicum.' * ' Exceptoria.'

EUSEBIUS'S LIFE OF CONSTANTINE. 23

THE EPITOME OF [THE PSEUDO] S. EUCHE-
RIUS CONCERNING CERTAIN HOLY PLACES.
(§ iv., p. 52, ed. Tobler.)

First concerning the holy places.

On account of the disposition of the streets, we must
turn aside to the basilica, which is called the memorial
{martyriuiit), built with great magnificence by Constantino*
Thence, adjacent on the west side, are seen Golgotha and
the anastasis ; the anastasis is in the place of the resur-
rection, but Golgotha, midway between the anastasis and
the memorial, is the place of the Lord's passion, where also
the rock is visible which once supported the cross itself,
with the body of the Lord affixed to it. These,^ however,
are perceived to be situated beyond {extra) Mount Sion,
where there is a depression of the rising ground as it
stretches towards the north.^

THE * BREVIARY,' OR SHORT DESCRIPTION
OF JERUSALEM. (Tobler, p. 57.)

The city itself is situated on a hill. In the midst of the
city is Constantine's basilica. At the entrance to the
basilica, on the left hand, is a chamber ^ where the cross of
the Lord is placed. And entering thence into the church
of holy Constantine, there is a great vaulted arch,* west-
ward, where the three crosses were found. And there, above,
is an altar of silver and pure gold, and nine columns which
support that altar. And the vaulted arch itself^ is [formed

^ Le.^ Golgotha and the anastasis.

* * Quo se ad aquilonem deficiens loci tumor porrigit.*
3 ' Cubiculum.'

* ' Absida ' is not an apse^ but an arch or vault (PI. Ep., ii. 17, 8) ; it
is called vfuacpaipiov by Eusebius (Vit. Const., iii. 38). Ducange quotes
Papias, ' Absida est hemispherium.'

^ * Et ipsa absida in circuitu duodecim columnae marmoreae.*

24 EUSEBIUS'S LIFE OF CONSTANTINE.

by] twelve marble columns in a circle, and (what is alto-
gether incredible) upon the columns themselves there are
twelve silver urns.^ There is also in the midst of the city
that basilica where is the spear with which the Lord was
pierced ; of it is made a cross, and it shines by night like
the sun at noonday.^

And thence you enter into Golgotha. There is here a
great 'court {atrium) where the Lord was crucified. All
round, on the hill itself, are silver railings ; and on the hill
itself a kind of flint rock is noticed.^ It has a silver door
where the Lord's cross was displayed, all adorned with
gold and gems, with the open sky above it; the railings, too,
are much adorned with gold and silver. Here is that
charger* in which the head of St. John was carried ; here is
that horn with which David and Solomon were anointed,
and that very ring with which Solomon sealed his
discourses^ (it is made of amber) ; here Adam was formed
out of the clay ; here Abraham offered up Isaac his son, as
a sacrifice, in the very place where our Lord Jesus Christ
was crucified.

Thence going westward you enter the [Church of the]
Holy Resurrection, where is the sepulchre of the Lord,
before which is the [famous] stone, a kind of flint. Above
it a church is built in a round form. Above the sepulchre
itself is a vaulted roof ^ of silver and gold, and all round it
is altogether of gold. Before the sepulchre itself is the
altar where holy Zacharias was slain ; his dried blood is
here shown. Thence to the sanctuary^ of holy Constan-

^ ' Hydrise.' Cf. v^pi'a, a water-pot. ^ ' In virtute diei.'

^ Reading advertitiir ; but possibly we should read admiratur, ' is^^
an object of wonder.' Jl

4 'Discus.' "

* ' Sermones,' words, proverbs. Solomon's magic ring was a con-
stant theme in Arabic legend : the tradition still lingers in the name
* Solomon's seal ' borne by a well-known plant.

^ Reading iransvohctio ; cf. Vita S. Saturnini Mart. : * transvolu-
tionem desuper tumulum multo latere diligenter extruxit.'
^ ' Sacrarium.'

EUSEBIUS'S LIFE OF CONSTANTINE. 25

tine's basilica, where is a chamber in which are the reed,
and the sponge, and the cup which the Lord blessed and
gave to His disciples to drink, saying : T/n's is My Body
and My Blood.

THEODOSIUS, 'DE TERRA SANCTA/
(Tobler, p. 63.)

II. In the midst of the city is the basih'ca. From the
west side you enter into [the Church of] the H0I3'' Resurrec-
tion, where is the sepulchre of our Lord Jesus Christ.
There is Mount Calvary, where Abraham offered up his son
for a burnt offering (there men used to have their heads
shaved). 1 The hill is rocky, and the ascent is by steps.
There the Lord was crucified. At the foot of the hill itself
Abraham made an altar, and above the altar the hill stands
out prominently. From the sepulchre of the Lord to the
place of Calvary is fifteen paces ; it is [all] under one roof.

III. And all round the hill are railings of silver. There
is a building,- where the man was brought to life by whose
means Christ's cross was recognised ; and a chamber^ where
is the cross of the Lord Jesus Christ. The cross itself is
adorned with gold and with gems,^ the open sky being
above, and there is a latticed railing of gold round it.
There, too, is that charger^ in which John Baptist's head
was carried before King Herod. And there is the horn
with which David was anointed. And there Adam was
formed out of the clay.

IV. After that you enter into the basilica, into Golgotha,
where the three hidden crosses were found. (There are
indeed some persons who affirm that every part [of the

^ ' Illic decalvabantur homines ;' this is the explanation of the name
Calvary which Theodosius proposes.
2 ' Exhedra.' ^ c Cubiculum.'

* ' Et coelum desuper, aureum et deforis habet cancellum.' ' Coelum
might mean the ceiling of the chamber, but from the parallel passage
in the ' Breviarius ' we see that the cross was exposed to the open sky.

* 'Missorium.

26 EUSEBIUS'S LIFE OF CONSTANTINE.

cross] which touched the naked body of the Lord, and was
stained with His blood, was caught up into heaven straight-
way from all human touch and sight, and that it will at
last appear in the [day of] judgment. And note that
Jerusalem is called the ' valley of vision ' by Isaiah ^ on
account of the conspicuousness of its mountains, on the top
of which is a little hill called Moriah, where Abraham
offered up Isaac :- where the Jews say that afterwards the
temple and altar were built, where also Abraham built an
altar, and David saw the angel putting up his sword at the
threshing floor of Oman the Jebusite f concerning which
Isaiah said,^ 'The mountain [of the Lord's house] shall be
in the top of the mountains, and all nations shall flow unto
it.' For, indeed, every sect worships at the temple. There
also Jacob saw the ladder, whence it is called Bethel.)

There, too, is an altar of gold and silver ; and it has nine
golden columns which sustain it. And in the midst of the
basilica is the spear by which the side of the Lord Jesus
Christ was pierced. And of the spear a cross is made, and
it shines by night like the sun by day.

From the place of Calvary to Golgotha, where the cross
of the Lord was found, is fifteen paces.

V. Invention of the Holy Cross. — Since it was found by
Helena, the mother of Constantine, on September 14,^ for
seven days [at that season] masses are celebrated in Jeru-
salem at the holy sepulchre of the Lord, and the cross
itself is displayed.

[The other form of the text of Theodosius, given by
Tobler, presents, as far as the above extracts are concerned,
no points of interest. j

1 Isa. xxii. I. ^ Cen. xxii. 14. ^

^ I Chron. xxi. 27. ■* Isa. ii. 2.

' *xvii. Kal. Octobris* is the reading adopted by Tobler, but it !S
apparently a mistake for' xviii.' In the West, the festival of the Iiive7i-
iion of the Cross is kept on May 3, and that of the Exaltation of the
Cross on September 14, but the Eastern Church has only one festival
—in September.

i

EUSEBIUS'S LIFE OF CONSTANTINE. 27

It begins chap. ii. thus: 'Within the city of Jerusalem,
at the sepulchre of the Lord, there is Calvary, the place
where Abraham offered up his son,' etc.]

ANTONINUS MARTYR ON THE HOLY PLACES.

XVIII. T/ie Tomb of the Z^r^.— Falling prostrate on the
earth and kissing it, we entered the Holy City, in which we
directed our way to the tomb 1 of the Lord, adoring it.
The tomb in which the body of our Lord Jesus Christ was
laid is hewn out in the natural rock. The brazen lamp
which at the time was placed at His head burns there day
and night, from which we received a blessing and then
replaced it. Into the tomb earth is cast from outside, and
those who enter take away a blessing ^ from it. The stone
by which the tomb was closed is before the mouth of the
tomb ; the colour of the rock, which is hewn out of the
rock of Golgotha, cannot now be discerned, because the
rock itself is adorned with gold and gems. Afterwards from
the rock itself was made an altar in the place where the
Lord Jesus was crucified. The rock of the tomb is in truth
like a millstone prodigiously adorned ; from iron rods hang
armlets, bracelets, necklaces, chains, rings, head-ornaments,*
waistbands, sword-belts, and emperors' crowns of gold and
gems, and very many ornaments given by empresses. The
tomb, which is as it were in the shape of a cone,^ is covered
up with silver, and an altar is placed before the tomb
beneath the golden rays of the sun.*

^ * Monumentum.'

2 * Benedictio.' Possibly this means that the pilgrims were in the
habit of carrying away earth from the Holy Sepulchre. This appears
from the alternative version given by Tobler : * Ingredientes pro
bcnedictione tollunt.'

^ ' Capitulares.'

^ ' Meta :' the winning-post of a racecourse was so called from its
shape.

^ Or ' beneath golden suns,' ' sub soles aureosf"

28 EUSEBIUS'S LIFE OF CONSTANTINE.

\

XIX. Golgotha. — From the tomb to Golgotha is eighty
paces.^ On one side the ascent is by steps where our Lord
ascended to be crucified. In the place where He was cruci-
fied marks of blood appear in the rock itself. On the side
of the rock is Abraham's altar where he was going to offer
up Isaac. There also Melchisedec offered sacrifice when
Abraham was returning with victory from the slaughter of
Amalck f and there, too, Abraham gave to him a tenth of
the spoil for the purpose of sacrifice."^ Near the altar is a
fissure,* where, if you place your ear, you will hear the
sound of running water ; and if you throw in an apple or a
pear or anything else that will swim, and go down to the
Pool of Siloam, you will find it there again. Between
Siloam^ and Golgotha I believe is about a mile. Jerusalem
has no spring water except the Pool of Siloam.

XX. Const aniine s Basilica ; the Chamber with the Cross.
— From Golgotha to the place where the cross was found
is fifty paces.6 In Constantino's basilica, which is adjacent
to the tomb, or Golgotha, in the atrium of the basilica itself,
is a chamber,^ where is placed the wood of the holy cross,
which we adored and kissed ; for I also saw the title which
was placed above the head of Jesus, and on which was
written Jesus of Nazareth, King of tJie Jews ; this I held in
my hand and kissed. The wood of the cross is of nut.'
While the holy cross is being brought forth from its
chamber into the atrium where it is adored, at the same
hour a star appears in heaven and comes over the place
where the cross rests. And while the cross is being adored,

^ Professor Willis has remarked \\)l2X gressiis^ the word here used, is
the traveller's step, varying with the individual, and not an established
measure of length X\\& passus (?).

2 The Pilgrim has confused Amalek with Chedorlaomer. Cf.
Gen. xiv. ^

'^ Gen. xiv. 20. ■* ' Crepatura.' Jl

5 The alternative version has Syna here, but this is plainly"
erroneous.

« ' Gressus.' ^ * Cubiculum.' « ' De nuce.'

LUSEBIUS'S LIFE OF CONSTANTINE. 29

the star stands over it ; and oil is offered for benediction in
jars which are half full/ but at the moment when the wood
of the cross touches these jars, immediately the oil boils
up out of them, and unless they are quickly closed it is all
spilt. When the cross returns to its place, the star alike
retires ; and after the cross is shut up, the star no longer
appears. And there is here the sponge and the reed of
which we read in the Gospel, from which sponge we drank
water. There is here also the cup of onyx which the Lord
blessed at the supper, and many other things of virtue: the
spices of blessed Mary in an upper place, and His girdle
and the bandage which she used for His head.2 Here also
are the seven marble seats of the elders.

ARCULF, CONCERNING THE HOLY PLACES.

n. Concerning the Church of Round Form built over the
Sepulchre of the Lord. — This very large church, all of it
built of stone, is wonderfully round on every side, rising
from its foundations in three walls, by which one roof is
elevated to a great height, having a broad space for a
passage between each wall and the next ; in three ingeni-
ously constructed places of the middle wall there are also
three altars. Twelve stone columns of wonderful magnitude
sustain this round and lofty church, which has the altars
above mentioned, one looking to the south, another to the
-north, and the third towards the west. It has twice four^
gates ; that is, four means of entrance through the three solid
walls, the space-passages being intersected in straight lines ;
of these four places of exit look towards the north-east
v(\vhich is also called the * Caecias ' wind), and the other four
look towards the south-east.

^ ' Ampullis mediis.'

- ' Species beatse Marise in superior! loco et zona ipsius et ligamentum,
quo utebatur in capita.' These relics all have reference to the circum-
stances of our Lord's entombment.

* ' Bis quaternales,' i.c.^ two fourfold gates.

30 EUSEBIUS'S LIFE OF CONSTANTINE'.

III. Concerning the Figure of the Sepulchre itself, and of its
Little Cabin. — In the central space of the interior of this
round building there is a round cabin,^ cut out of the solid
rock, in which nine men can pray, standing. Its roof is about
a' foot and a half above the head of a man of ordinary stature
who is standing upright. The entrance to this little cabin
looks towards the east ; the whole of its exterior surface is
covered with choice marble, and the highest point of the
roof, ornamented wn'th gold, supports a golden cross of no
small size. On the north side of this cabin is the sepulchre
of the Lord, hewn out of the same rock on the inside;
but the pavement of the cabin is lower than the place of
sepulture, for there is a difference in altitude of about
three palms from the pavement to the lateral edge of the
sepulchre. So Arculf, who often used to visit the sepulchre
of the Lord, and had measured it, confidently told me.

Here should be noted the difference of the names, tomb
and sepulcJire ; for that round cabin which has been often
mentioned is called by the Evangelists the tonib. To the
mouth of this, they say, was the stone rolled, and from its
mouth again rolled away, when the Lord rose. Properly
speaking, the sepulchre is that place in the cabin, viz., on
the north side of the tomb, in which the Lord's body, when
buried, rested, wrapped in the linen clothes, the length of
which Arculf, measuring with his own hand, found to be
seven feet. Now, this sepulchre is not, as some erroneously
suppose, double,^ with a projection of rock hewn out of the
solid wall, between and separating the legs and thighs ;
but is single and simple, forming a couch capable of receiv-
ing one man lying on his back, from his head to his feet.
It is like a cavern, having its opening at the side right
opposite the south side of the tomb or monumental chamber.
The low roof is artificially wrought above it.- In this
sepulchre twelve lamps, according to the number of the
twelve Apostles, burn continually day and night ; of which
four are placed below in the inmost part of that sepulchral
^ ' Tugurium.' I.e., in the shape of the human body.

EUSEBIUS'S LIFE OF CONSTANTINE. 31

couch, and the remaining eight, placed above its higher edge
on the right side, shine brightly, being fed with oil. But
this also seems to be noteworthy, that the mausoleum or
sepulchre of the Saviour — that is, the oft-mentioned cabin —
may rightly be called a cave or cavern, concerning which —
that is to say, concerning our Lord Jesus Christ, who was
buried in it — the prophet prophesies saying, ' He shall dwell
in the lofty cavern of a very strong rock.'^ And a little after
to gladden the Apostles there is inserted concerning the
resurrection of the Lord, ' Ye shall see the King with
glory.' -

The subjoined picture shows the form of the above-men-
tioned church with the round cabin in its centre, on the
north side of which is the sepulchre of the Lord ; there
may also be seen the figures of three other churches, about
which we shall speak further on.

I have depicted these figures of the four churches after
the pattern which holy Arculf drew for me on the waxen
tablet, as I have said above ; not that the exact likeness of
them can be given in a picture, but that there may be
shown, in however poor a representation, the tomb of the
Lord placed in the centre of the round church, and that the
[position of the] church nearest to it, and also of the one
placed further off, may be clearly described.

IV. Concerning the Stone that was rolled to the Mouth of
the Tomb, zvhich the Angel of the Lord, descending from
Heaven after His Resurrection^ 7'olled back ; also concerning
the Cabin and the Sepulchre. — But meanwhile it seems that
we should briefly speak concerning that above-mentioned
stone, which after the burial of the crucified Lord was
rolled to the mouth of the Lord's tomb, many men pushing
it into its place.^ This, Arculf tells us, was divided and cut

* Isa. xxxiii. 16 (Old Latin Version, preserved by Jerome).

* Isa. xxxiii. 17 (Old Latin Version). This rendering differs from the
Vulgate, both here and in the preceding verse.

^ Reading inideniikts, as certainly right, and accounting for the
MSS. variations, iradeiiiibiis and iriicidcntibus.

32 EUSEBIUS'S LIFE OF CONSTANTINE.

into two parts ; the smaller of which, rough-hewn with
tools, is seen placed as a square altar in the above-described
round church, standing before the mouth of that oft-
mentioned cabin, the tomb of the Lord ; but the larger
part of the stone, equally chiselled into shape, stands fixed
under linen cloths in the eastern side of the same church as
another four-sided altar.

As for the colours of that rock in which that oft-men-
tioned cabin was hollowed out by the tools of masons,
having the Lord's sepulchre on its north side, cut out from
the very same rock in which is the tomb, z'.e.y the cabin,
Arculf, being questioned by me, said : That cabin of the
Lord's tomb, not being covered with any ornamentation
inside, to the present day shows traces throughout its whole
cavity of the tools which the masons and stone-cutters used
in their work. The colour of the rock of the tomb and
the sepulchre is not uniform ; but two colours, red and white,
seem to be mixed, whence the rock appears two-coloured.
But let what has been said concerning these matters suffice.

V. Conceriiiug the Church of St. Mary, zvhich is next the
Round Church. — But concerning the buildings of the holy
places some few things must be added. Near that round
church above mentioned (which is also called anastasis, or
the resurrection, because it is built in the place of the
Lord's resurrection), on the right side, is the quadrangular
church of St. Mary, the mother of the Lord.

VL Concerning that Church which is built on tJie Side of
Calvary. — Another very large church towards the east is
built in that place which in Hebrew is called Golgotha.
High up in it swings by ropes a great bronze wheeP fitted
with lamps, below which is set up a great silver cross, in the
very spot where once stood fixed the wooden cross on which
suffered the Saviour of the human race.

In the same church there is a cave cut out in the rock
beneath the place of the Lord's cross, where the sacrifice is
offered upon an altar for the souls of certain specially
\ * Rota,' a circular chandelier.

EUSEBIUS'S LIFE OF CONSTANTINE.

33

honoured persons, whose bodies are temporarily placed in
the open space^ before the door of the Church of Golgotha,
until the holy mysteries on behalf of the departed are
finished.

VII. Concerning the Basilica which Constantine built near
the above-mentioned Churchy in that Place where the Cross of
the Lord which had been buried in Ruins was found after tnany
Centuries, zvhen the Earth was dug up. — Near this church,
built in a quadrangular form on the site of Calvary, there
is adjoining on the east side that famous stone basilica
built with great magnificence by the Emperor Constantine,
which is also called the memorial ;2 erected on that spot, as
it is reported, where the Lord's cross was found by the gift
of the Lord Himself, hidden under ground with the two
other crosses of the thieves, after two hundred and thirty-
three years had elapsed.

VIII. Concerning the Site of Abrahams Altar. — Between
these two churches we come upon the famous place
where the patriarch Abraham built an altar, placsd upon
it a pile of wood, and seized his drawn sword in order to
sacrifice his son Isaac : where now there stands a good-sized
wooden table upon which the alms for the poor are offered
by the people. This also holy Arculf added, as I inquired
of him more diligently, saying : Between the anastasis, i.e.^
the oft-mentioned round church, and Constantine's basilica,
there is a small open space ^ extending as far as the Church
of Golgotha, where lamps burn continually night and day.

IX. Concerning the ' Exedra ' situated between the Church
of Calvary and Constantine s Basilica^ where are kept the
Cup of the Lord and the Sponge from zvhich, as He hung
on the Tree, He drank Vinegar and Wine. — Between that
basilica of Golgotha and the memorial there is a certain
exedra, in which is the cup of the Lord which He

j blessed at the supper the day before He suffered, and
gave with His own hand to the Apostles as they sat at
meat with Him. It is of silver, about the size of a French

k^ ' Platea.* ^ ' Martyrium.' ' ' Plateola.'

I

34 EUSEBIUS'S LIFE OF CONSTANTINE.

quart, and has two little handles fitted on it, one on each
side. In this cup also is the sponge which those who were
crucifying our Lord *put to His mouth, having filled it with
vinegar and put it upon hyssop.' ^ From this same cup, as
it is reported, the Lord drank after His resurrection as He
sat at meat with His Apostles. This holy Arculf saw and
touched with his own hand, and kissed through the opening
of the perforated cover of the little shrine ^ in which it is
concealed ; indeed, the whole people of the city resort
constantly to this cup with great reverence.

X. Concerning the Spear of the Soldier with which he pierced
the Lords Side. — Arculf also saw that spear of the soldier
with which the Lord's side was pierced as He hung on the
cross. The spear is fixed in a wooden cross in the portico
of Constantine's basilica, its shaft being broken into two
parts ; this also the whole city of Jerusalem resorts to,
kisses, and venerates.

* St. John xix. 29. * ' Scriniolum.

INDEX,

Abraham's sacrifice, 25, 27, 28,

53
Absida, xix, 23. ( Vide also Apse.)
Adam, 25
Adamnanus, vi
Agnes, St., church of, at Rome,

ix, xvi, xvii
Aisles, XV, xvi, xvii, xxvi, 8, 19
Altar in the basilica, xxii, xxviii,

10
Altar in St. Peter's, xii, xxviii

„ at Tyre, 20
Anastasis, the, xiii, xxiv, xxv,

xxvi, 23, 29, 32
Ancient walls, xxv
Anne, St., church of, xxvi
Antae, xvii, 9
Antioch, church at, xiii, xiv, xxi,

13

Antoninus Martyr, ix, 27

Aphrodite, shrine of, 2

Apostles, church of, Constanti-
nople, 16

Apse, xviii, xix, xx, xxi, xxvii, 9

Archway (.>), Constantine's, xxv

Architects, Christian, xxviii

Arculf, i, vi, x, xi, 29
„ his plan of Holy Sepulchre,

Ascension, church of the, 12
Atrium, xxi, xxv, xxviii, 7,

24,28
Atrium at Constantinople, 17

„ Tyre, 18, 19
Authorities quoted, vii, ix, x

10.

Baldachino, xix, 10
Baptisteries, 21

Basilica at Jerusalem, vi, xiv,
xxiv, xxvi, 5, 7, 22, 23, 25, 28,

33

Basilica at Fano, xvi

„ Roman, xxviii. {Vide
also SS. Peter and Paul.)

Baths, 17

Bernard, Professor, his transla-
tions, ii, xii, XV, xviii, i et seq.

Besant, Waller, vii, xii, xv, xviii

Bethlehem, church at, viii, xvi,
xxvii, II, 12

Bishop's seat, xxvii, 20

Bordeaux Pilgrim, ix, 22

Bowls of silver, xviii, 9

Brass cover to roof, 17

Breviary, the, ix, xxi, xxvi, 23

Calvary, xiv, 27, 32

„ Mount, xiv, 25, 26

„ (?), church at,

xxvi
Canina, L., vii, xii, xv, xvi, xviii
Capitals of columns, xx, xxi, 10

„ silver, xx
Cave, the divine, sacred, 3, 7.

{Vide also Holy Sepulchre.)
Ceiling of basilica, 6, 8

„ Constantinople, 17
Ceremonials, x
Chambers, exedrae, etc., xiv, 14,

17,21
Chancel, 21

5—2

36

EUSEBIUS'S LIFE OF CONSTANTINE.

1

Chosroes, xi

Church of Holy Sepulchre, plan,

xi. ( Vide Anastasis.)
Ciampini, J., xxi
Cloisters, xiv, xxi, xxvi, lo, 17
Colonnades, 8, 9
Columns, the twelve great, xviii,

XX, 9, 10, 24, 29
Columns of basilica, xv, xvi,

xvii, 5, 6, 8
Conder, Major, ix, xxvi
Constance, St., church of, at Rome,

xxix
Constantine's buildings at Rome,

etc, i, xviii, xxi, xxviii, i, n,

12, 13, 14, 15, 16, 17
Constantine's buildings at Rome,

their destruction, viii
Constantine's buildings at Jeru-
salem, i, v, vi, X, xi, etc., i, 4, 5
Constantine's archway, xxv
„ piscina, xxv

„ letter to Eusebius,

Constantine s letter to governors

of eastern provinces, 4
Constantine's letter to Macarius,

xix, 4
Constantinople, churches at, xiii,

xiv, xxi, 13, 16
Constantinople, inscription at St.

Sophia, 19
Court of basilica of Jerusalem,

xii, xiii, xiv, xxv, 24
Court of church at Constantinople,

17
Cross, the sacred, xi, xxii, xxvi,

23, 25, 28, 33
Cross, the exaltation of, 26
Crucifixion, site of the, xiii, xiv,

xxvi, xxvii, 22, 23, 24, 25j 28,

32
Cup used for the Last Supper,

33
Cupola, 10
Cyril, St., vii, xii

Doors to the basilica at Jeru-
salem, xvii, xviii, xxii, xxiv, 8
Doors at Tyre, 18
Double porticos, xv, 8
DraciUanus, 5
Ducange, xix

Eastward position of entrance,

xvii, xxiv, xxviii, 18
Eleona, xii

Enclosure walls, xiii, xiv, 14, 18
Eucherius, St , ix, xiii, xxvi, 23
Eusebius, his life, iv

„ EcclesiasticalHistory,vi
„ Life of Constantine, vi,
vii, I el seq.
Eusebius, Greek Text, vii

„ on Constantine's build-
ings, xi, xii, XX
Eusebius, Panegyric on Paulinus,

17
Eutropia, mother of Empress

Fausta, 15
Exaltation of the cross, 26
I Excavation of the site, xiv
Exedrae, xiv, xxi, xxvi, 10, 14,

21,25,33

Fano, basilica at, xvi
Fergusson, J., ii, xvi, xxv
Fountains, 19

Galleries, xvi, 8

Gamurrini, x

Gates, entrance to basilica, xxiii, 10

Gates to anastasis, 29

„ basilica of Tyre, 18, 19
Gold ornaments to ceiling, 6, 8
Golgotha, xxvi, 22, 23, 24, 25, 27,

28,32

Helena, St., 11, 12

„ chapel of, xxvi

„ „ staircase to,

xxvi
Helena, St., her invention of the

cross, 4, 26
Hemicycle, xx, xxii, xxiii, xxiv
Hemispherium, xviii, xix, 9
Holy Sepulchre. ( Vide Sepulchre.)
Horn of David, 25

Idols, 2, 15

Illustrations, list of, iv
Invention of the cross, 4, 26
„ chapel of, xxii, xxvi

Jacob's ladder, 26
I Jerusalem. {Vide Constantine,
j Basilica, etc.)

i

INDEX.

37

John, St., the Baptist, 25

„ Lateran, ix, xxix
Justinian, viii, xxix

Lamps in Holy Sepulchre, 30
Lattice enclosures, 19, 21
Lawrence, St., church of, at Rom^^,

xvii
Lead covering to roof, 8
Lewis, T. H., plan, x, xxiv

Macarius, Bishop, xix, 4
Mamre, church at, 14
Marbles for decoration, 5, 6, 7
Market-place, 10
Martyrs, memorials of, 13
Martyrium, xxii, xxiii, xxvi, xxvii,

23
Mary, St., church of, 32
Melchisedec's sacrifice, 28
Modestus, i, vi, xix
Moriah, Mount, 26
Mount Calvary, xiv, 25, 26
Mound over Holy Sepulchre, 2, 3

Nave of Tyre basilica, 19
Neapolis, gate of, 22
New Jerusalem, 6, 7
Nice, Council of, vi
Nicomedia, Bishop of, vi
„ church at, 13

Nocera, baptistery at, xix

Oil, offering'of, 29
Olivet, church at, xxii, 11, 12
Ordnance survey, xi
Orientation, xxviii
Oman's threshing-floor, 26

Pamphilus (Eusebius), vi
Paul, St., basilica of, at Rome,

xvi
Paula, St., ix
Paulinus, 17
Parastatae, xvi, xvii, 9
Pavement, 7, 21
Penitents, 19
Peter, St., basilica of, at Rome,

xiii, xvi, xxix
Petra, Roman tomb at, xxi
Piers to aisles, xvii, 8
Pilasters, xvi, xvii, 9
Pilgrims, ix, x

Pilgrim, the Bordeaux, ix, 22
„ Sylvia, St. (y/de.)
Piscina of Constantine, x, xxv, 22
Porticos at Jerusalem basilica,

xii, xiii, xiv, xv, xvi, 7, 8
Porticos at Constantinople, 17

Tyre, i8
Praetorium, 22
Processions, x, xxvi
I Procopius as to Constantine's
buildings, viii

Railings of silver, xxvi, 24, 25
Resurrection, church of the, xxvi,
I xxvii, 24, 25. {Vi^e also Anas-

tasis.)
: Rome, basilica of St. Paul, ix, xvi
I „ „ Peter, ix, xiii,

i xvi, xxix

I Roof to interior of basilica, 6. 8
I „ exterior „ 8

I „ church at Constantinople,

Round church (anastasis), 29, 32

Sanctuary of basilica, 24
Saviour, the, memorial, 4, 5
Scale of drawings, xi
Seats at Jerusalem, 7, 29

„ Tyre, 20
Section of rock, xiv
Sepulchre, the Holy, i, 2, 7, 24,

25, 30
Sepulchre, discovery of, 3
„ plan of, xi, 35

„ stone at mouth of, 31

Siloam, pool of, 28
Silver capitals, xx, 10

„ railings, xxvi, 24, 25
Sion, 22, 23
Spear, the, 24, 26, 34
Sponge and reed and cup, 25, Jt,.,

34
Staircase to St. Helena's chapel,
I xxvi
I Stone at mouth of Holy Sepulchre,

I 31
ix, j Sylvia, St., x, xxii, xxv, xxvi, xxvn

Temple of idols, i, 2, 3
Theodosius, ix, 25
Threshing-floor of Oman, 26
Thrones at Tyre, 20

E USEE I US' S LIFE OF CONSTANTINE.

Tomb (VzWg Holy Sepulchre), xii,

xxiv, xxvi, 27, 30
Trajan's basilica, xvi, xxv
Translations from the Greek, vii,

I ei seq.
Tyre, Council of, vi

„ basilica of, vi, ix, xiii, xiv,

xxviii, 17

Urns of silver, xxi, 2

Valesius, vii, xii, xv, xviii, xix
Vases, silver, xxi
Vesta, temple of, xxviii

I Vitruvius, xvi, xxvii

I Vogiie, Melchior de, vii, xii, xv,

! xviii, XX, xxiii, xxv

1

Walls of the basilica, 5, 7
„ ancient, xxv

Warren, Colonel Sir C, ix

Wilkins, W., xvii

Willis, Professor, vii, xii, xv, xviii,
XX, xxiv, xxvii

Wilson, Colonel Sir C. W., i, x, xi

Windows in basilica of Tyre, 19
I

I Zacharias, where slain, 24

THE END.

BILUKO AND SONS, PRINTERS, GUILDFORD.

ITINERARY FROM BORDEAUX TO JERUSALEM.

Palestine pilgrims' ^ext ^Sodetg.

Itinerary from Bordeaux
to Jerusalem.

•THE BORDEAUX PILGRIM •

(333 A.D.).

AUBREY STEWART, Esq., M.A.,

AND ANNOTATED BY

COLONEL SIR C. W. WILSON, K.C.B., K.C.M.G., F.RS.. R.E.

LONDON :
24, HANOVER SQUARE, W.

L896.

INTRODUCTION.

The name of the author of the ' Itinerary from Bordeaux to
Jerusalem * is unknown ; he was possibly a native of Guienne,
perhaps of Bordeaux itself; and he was in all probability
a Christian, for, until the Holy Land is reached, the

• Itinerary ' differs little from the bare official tables of the

* Antonine Itinerary/ The journey was made in 333 A.D.,
when Flavins Valerius Dalmatius (brother of the Emperor
Constantine) and Marcus Aurelius Zenophilus were joint
Consuls. The * Itinerary' is the earliest record of a pilgrim-
age extant, and that part of it which relates to the Holy
Places is highly interesting and instructive from the marked
absence of those minor traditions that collected round
every sacred site during the fifth and sixth centuries. We
hear nothing, for instance, of the cross and its adoration ;
of the lance ; of the crown of thorns ; or of other relics.
With the single exception of the Column of the Flagellation,
places made memorable by some event in sacred history
are alone mentioned; and the legendary sites noticed,
such as the crypt in which Solomon tortured the devils,
and the chamber in which he wrote the Book of Wisdom,
are connected with Jewish, not Christian history, and
cluster round the Temple of the Jews, rather than round
the Tomb of Christ.

The Pilgrim seem.s to have gone to the Holy Land like
Origen, 'to search after the footsteps of Jesus, and His
disciples, and the prophets ;* or, perhaps, in the spirit of

INTRODUCTION.

Constantine's mother, *to seek knowledge of a 1 nu so
worthy of veneration,' and to * render thanksgivings with
prayers' on ground hallowed by the Saviour's feet, in
accordance with the words of the Psalmist, * Let us worship
at the place whereon His feet have stood.'^ Such, at any
rate, appear to have been the guiding motives of the
earliest pilgrims, who were as much earnest seekers after
knowledge as devotees. Alexander, the first pilgrim of
whom there is any record, is stated to have gone to Pales-
tine ' for the sake of prayer, and of obtaining knowledge
of the (holy) places by inquiry ;' and even as late as 386 A.D.
we find the same view expressed more fully by Jerome, in
the Epistle of Paula and Eustochium to Marcella. * It
would be tedious now to run through every age from the
ascension of the Lord to the present day, and enumerate
the bishops, the martyrs, the men eloquent in ecclesiastical
learning, who have come to Jerusalem because they thought
that they had less religion, less knowledge, and had not,
as the phrase is, received the finishing stroke of their
virtues, unless they had adored Christ in those places
whence the Gospel had first shone forth from the Cross.''
The feeling which prompted these early pilgrims to visi:
the Holy Land, and especially Jerusalem, has been happily
caught by Keble, and faithfully expressed in the beautiful
wurds :

* There is a spot within this sacred dale

That felt Thee kneeling — touch'd Thy prostrate brow :
One angel knows it. O might prayer avail

To win that knowledge ! sure such holy vow
Less quickly from th' unstable soul would 'ade,

Offer'd where Christ in agony was laid."

1 Ps. cxxxii. 7 (Septuagint).

2 The translation given in Smith's * Dictionary of Christian Anti-
qi'ities,' art. ' Pilgrimages/ has been adopted here.

' ' Christian Year ' Mondav before Easier.

INTRODUCTION. vii

Towards the close of the fourth century a change took
place ; pilgrimages became the fashion ; and the men and
women who, following the example of Paula, flocked to
Jerusalem, appear, in the spirit of St. Thomas, to have
required some visible and tangible evidence of our Lord's
Passion to confirm their faith. For such persons the
necessary aids to faith were provided in gradually increas-
ing numbers, until, in the sixth century, we find not only
the true cross, but the crown of thorns, the reed, the
sponge, the lance, the cup used at the Last Supper, the
stone that was rolled away from the sepulchre, and other
relics of minor importance, such as the * charger ' in which
John the Baptist's head was carried.^

After leaving Bordeaux, the Pilgrim followed a road,
which lay to the south of the Garonne, to Toulouse ; and
it is interesting to notice that in this section of the journey
the distances are given in leagues, from which it may per-
haps be inferred that the Gallic league was still in common
use in those parts of Gaul which lay beyond the limits of
the old Roman province. At Narbonne he reached the
great line of communication between Spain and Italy, and
followed ir thence to the first station out of Aries, where he
turned aside, up the valley of the Rhone, to Valence, on
the road from Vienne, over the Cottian Alps, to Milan.
Yxom Milan to Constantinople the 'Itinerary' agrees, ex-
cept for a short distance, with the route laid down in the
Antonine Itinerary (pp. 127-138 Wesseling). This route
pissed through Padua, Laybach, Pettau, Esseg, Belgrad,
Nisch, Sophia, Philippopoli, Adrianople, and Eregli. The
difference alluded to is in the section between Burdista
(Mustafa Pasha Keupri) and Virgoli (Lule Bergas) ; the

' See the * Brcviarius de Hierosolyma' and the tracts of Theodositis
and Antoninus Martyr,

INTRODUCTION.

Pilgrim omits Adrianople, and appears to have made an
(excursion northwards, from Burdista, to visit some un-
known point of interest, but the text is in any case
defective. (Note 2, p. lo.)

The route through Asia Minor, on which Professor
Ramsay has kindly contributed a valuable memoir (App. I.),
coincides generally ' with the military road, which was
commonly used by the Byzantine armies in marching from
Constantinople to Syria.' It passed through Ismid,
Angora, Kiz Hissar, and the famed Cilician Gates to
Tarsus, where ' the Apostle Paul was born ;' and was
thence continued through Adana, Alexandretta, and over
the Beilan Pass to Antioch. From Antioch the * Itinerary'
crosses the mountains to Latakieh, and thence follows the
regular coast road through Tartiis, Tripoli, Beirut, Tyre, and
Acre, to Cassarea Palaestina. (Comp. * Ant. Itin.,' pp. 147-
150, Wess.) At the last-named place the Pilgrim notices
* the bath of Cornelius,* which was, perhaps, a public build-
ing given to the city by Cornelius, who appears to have
been a wealthy man ; that such gifts were occasionally
made may be inferred from the case of the synagogue
which was built by the centurion at Capernaum.

Instead of following the direct road from Csesarea
Palaestina to Jerusalem, the Pilgrim proceeded to Jezreel,
and thence by Scyihopolis (Bethshean) to Neapolis (She-
chem). The object of this divergence is not explained, but
it was, possibly, to complete the tour of places connected
with the history of Elijah, whose remarkable character and
whose reappearance with Moses on the Mount of Trans-
figuration seem to have made such a deep impression on
the minds of the early Christians. In making this aetoiw
the Pilgrim passed within a day's journey of Nazareth and
the Sea of Galilee, and it is very remarkable to find that a

INTRODUCTION. ix

man who had made the long journey from Bordeaux
should omit all notice of, and apparently not care to visit,
places so intimately connected with our Lord's early life
and ministry. Perhaps the explanation must be sought in
the fact that men, at that time, cared more about the
resurrection and all that it implied, than they did about
the localities in which Christ had passed His life on earth ;
and that general interest in places like Nazareth and
Capernaum was not aroused until Constantine had at-
tracted attention to the Manger and the Tomb by erecting
magnificent churches at Bethlehem and Jerusalem.

At Neapolis the Pilgrim visited Joseph's Tomb and
Jacob's Well, which appear to have occupied then the
positions now assigned to them ; and, like Eusebius, he
makes a distinction between Neapolis, Sichem, and Sichar.
From Neapolis he travelled along the well-known road by
Bethel, where he dwells on the incidents connected with
Jacob's vision, and the fate of the prophet who was be-
guiled by the false prophet, to Jerusalem.

The description of Jerusalem, though wanting in fulness,
is of great interest. The writer commences with the
northern end of the eastern hill, and then, in the most
methodical manner, proceeds southwards; crosses the
valley, above Siloam, to the western hill ; returns north-
wards ; and finally passes out of the city by the east gate
to visit the Mount of Olives and Bethany. The narrative
is clear and connected ; and it is hardly possible, for anyone
who knows the ground, to read it without feeling that the
Pilgrim from Bordeaux actually saw Constantine's build-
ings standing on the site now occupied by the Church of
the Holy Sepulchre. This is not the place to discuss the
theory respecting Constantine's churches, which was for
many years so ably advocated by the late Mr. James

INTRODUCTION,

Fergusson ; but it is quite impossible, as pointed out in
Appendix V., to maintain the forced construction which
he placed on the passage relating to them. Jerusalem in
333 A.D. could not have differed greatly from the ^lia of
Hadrian ; and it is not unlikely that in several essential
particulars, such as the direction of the main streets and
the course of a large section of the city wall, modern
Jerusalem represents the lines upon which ^lia was
founded on the ruins of the old city destroyed by Titus.
The two streets, running respectively south from the
Damascus Gate, and east from the Jaffa Gate, which
divide Jerusalem into four parts, evidently follow the lines
of ancient streets ; and the same may be said of the
street El Wad, and of the street leading from it to St.
Stephen's Gate. If we suppose that the Pilgrim, on leaving
Sion, passed along the street east of the Church of the
Holy Sepulchre towards the Damascus Gate, his narrative
becomes quite clear.

The reasons for supposing that the Pool of
Bethesda was situated near the north-west angle of
the Haram area, and that it is now represented by the
* souterrains ' connected with the Convent of the Sisters
of Sion, are given in Appendix HI. ; and some notes on
the site assigned to Sion in the fourth century will be
found in Appendix IV. The absence of any allusion in
the narrative to what may be called the accessories of the
Passion, excepting the Column of the Flagellation, has
already been noticed (p. iii.) ; and attention may further
be drawn to the small number of holy places connected
with New Testament history which are mentioned. The
list includes Bethesda ; the pinnacle of the Temple with
its ' great corner-stone,* rejected of the builders ; Siloam ;
the house of Caiaphas with the Column of the Flagella-

INTRODUCTION, xi

tlon ; the Praetorium of Pilate ; the place of the Cruci-
fixion ; and the Tomb; and it omits places such as the
Ccenaculum ; the scene of St. Stephen's martyrdom ;
and the birthplace of the Virgin, which afterwards became
widely celebrated. Beyond the limits of the city, to the
east, the Pilgrim mentions the place of the betrayal
(Gethsemane) ; the palm-tree from which branches were
taken to spread in the way of Jesus (Matt. xxi. 8); the
Mount of Olives on which Christ taught His disciples ;
the scene of the Transfiguration ; and the Tomb of Lazarus
at Bethany; but he makes no allusion to the Tomb of
the Virgin, or to the connection of the Mount of Olives
with the Ascension.

From Jerusalem the Pilgrim made two excursions ; one
to Jericho, the Dead Sea, and the spot where the Lord was
baptized in Jordan ; the other to Bethlehem, where Con-
stantine's basilica had already been erected, and Hebron.
He then proceeded by Nicopolis, Lydda, and Antipatris,
to Caesarea Palaestina. At Caesarea there is a break in the
'Itinerary,' which is taken up again at Heraclea [Ereglt);
and we are left in doubt whether the Pilgrim retraced his
steps through Asia Minor, or went by sea to Constanti-
nople. The home journey from Heraclea calls for no
remark ; it was made through the provinces of Rhodope,
Macedonia, and Epirus to Aulon {Avlond) on the Adriatic;
thence by water to Otranto, and afterwards through
Brindisi, Bari, Capua, Rome, Trevi, Rimini, Bologna, Parma,
and Piacenza, to Milan. At Milan, where the homeward
route joins that which had been described on the outward
journey, the * Itinerary' ends.

The known MSS. of the 'Itinerary' are: one of the
eighth century in the library at Verona, distinguished as V. ;
one of the ninth century in the library at St. Gallen ; and

xii INTRODUCTION.

one of the tenth century in the National Library at Paris,
distinguished as P. The earliest printed edition was
published in 1589, and there have been eleven subsequent
editions ; the best critical edition of the text is that
published, with notes in German, by Dr. Tobler in
* Palaestinae Descriptiones, ex saec. iv., v., et vi.' It has
not been considered advisable to add critical notes, in the
English edition, to those portions of the 'Itinerary' which
refer to countries beyond the limits of the Holy Land ;
but the names of the * stations ' are often corrupt,^ and the
forms generally used by classical writers have therefore
been given with, in some cases, the modern names. The
variations in the readings of the MSS. have been noted on
each page.

The English translation has been specially made for the
Pilgrim's Text Society by Aubrey Stewart, Esq., M.A.
(late Fellow of Trinity College, Cambridge), from the text
of the Soci^te de I'Orient Latin by the kind permission of
Cte. Riant. The translations in the appendices arc also
by Mr. Stewart.

C. W. W.

^ The classical forms must have been, nearly everywhere, in common
use when the pilgrimage was made, but considerable changes had pro-
bably taken place by the eighth century, the date of the earliest MS.,
and the tendency of the transcribers would be to substitute the later
forms where they were known to them.

Note.— Modern names are, as a rule, distinguished by italics. The
references to the 'Antonine Itinerary' are to Wesseling's edition.
References to the English edition of Antoninus Martyr, are shown
thus : Ant. Mart. (E. E. p. 4) ; references to the original are to the
chapters, e.g.^ Ant. Mart.^ xii.
P. F. Mem. = * Memoirs to the Survey of Western Palestine,' published

by the Palestine Exploration Fund.
P. F. Oy. Stat. = * Quarterly Statements of the Palestine Exploration

Fund.'

AN ITINERARY.

An Itinerary from Bordeaux to Jerusalem, and from
Heraclea {Eregli) through Aulon {Avlond), and through
the city of Rome to Milan. As follows : —

The city of Bordigala {Bordeaux), where is the
river Garonne, in which the ocean ebbs and
flows for one hundred leagues,^ more or less.

Leagues.

Change at Stomatae {Castres) - - vii

Change at Senone^ (Sirio, Pont de Ciron) - ix

City of Vasates^ (Cossio, j5^^^j) - - viii

Change at Three Trees - - . v

Change at Oscineium {Houeilles f) - - viii

Change at Scotium* (Sotium, Sos)- - viii

Town of Elusa^ {Eatize) - - - viii

Change at Vanesia - - - xii

City of Auscius (Climberrum, Augusta

Auscorum, Auch) ... viii

Change at the sixth league - - vi

Change at Hungunverrum^ - - vii

Change at Buccones^ {Lisle en Jourdain ?) vii

Change at the Temple of Jupiter - - vii

City of Tolosa ( Toulonse) - - - vii

Change at the ninth milestone - - ix

* The Gallic league was equal to i\ Roman miles.

^ P. Mu. Sirione. 3 p. Ci. Vasatas....ix. 4 P. Mu. Scittio.

5 V. Ci. Tolosa. * V. Mu. Hungunerru. 7 P. Mu. Bucconis.

L

AN ITINERARY,

Change at the twentieth milestone

Halt at Elusioi - . - -

Change at Sostomagus {Castelnaudary f) -

Town of Hebromagus^ {Bi^am)

Change at Caedri - - - -

Fortress of Carcasso {Carcassonne)

Change at the three-hundredth milestone^

Change at Hosuerbas'^ . - -

City of Narbo {Narbonne) - - -

City of Beterrae^ (Baeterrae, Bsziers)

Halt at Cessaro (Cessero, Araura, St. Thi-

bery) - - - - -

Change at Forum Domiti - - -

Change at Sustantio*^ (Sextantio, Soustan-

Hon)
Change at Ambrosius'' (Ambrussum) ^^
City of Nemausus {Nimes)
Change at Pons Herarus^ (iErarius, Belle-

garde) - - -

City of Arelate (^r/^j-) - - -

Total from Bordeatix to Aries 372 miles,
30 changes, 1 1 halting-places.^^

« V. Ma. Eleusione. = j/ vi. Ebromago.

3 P. Tricencimum. The correct reading is probably ' the thirtietli
milestone,' the distance being reckoned from Narbonne; compare the
stations before reaching Altinum and Aquileia, page 5, where the dis-
tances are also laid down for a traveller proceeding from Rome to the
Provinces.

4 V. Mu. Husuerbas. 5 P. Ci. Biterris.

6 P. Mu. Sostancione...xvii. 7 V. Mu. Ambrosi.

8 P. Mu. Porte aerarium. 9 V. ix.

*° P. reads 371 miles. According to the text the distance from
Bordeaux to Toidouse is 107 leagues, or i6oi^ miles, and thence to
Aries 215 miles, making a total of 37 5^ miles from Bordeaux to
Aries; if, however, we deduct four miles from the distance between
Nimes and ArlcSj\\)\\c\\ is much too high in the Itinerary, we get 371^
miles. The actual number of stations is 32, and the halting-places 12-

Miles.

XI

ix

ix

X

/^

vi

yiii

.'^

viii

XV

XV

5i

.XVI

iL

"

xii

r^

xviii

XV

XV

V

XV

-'■

xvi

viii»

'A

AN ITINERARY,

Change at. Arnago^ (Ernaginum, Si. Ga-
briel) - - . - ,
Change at Bellintum
City of Avinio^ (Avenio, Avignon)
Change at Cepressata^ - - .
City of Arausio {Orange) -
Change at Letoce^ _ . -
Change at Novem Craris^
Halt at Acunum [Anconne)
Change at Vancianis^ {Bancs)
Change at UmbennUm
City of Valentia ( Valence)
Change at Cerebelliaca
Halt at Augusta {Aonst) -
Change at Darentiaca
City of Dea Vocontiorum^'^ {Die) -
Halt at Lucus {Liic) -
Change at Vologatis^^ {Vaugelas ?)

Here begins the Gaura Mountain.

Change
Halt at
Change
Change
Halt at
Halt at
Halt at

at Cambonum {La Combe ?)

the Hill of Seleucus {Mont-Saleon)

at Davianum ( Veynes)

at the frontier

Vapincum {Gap) - - -

Catoricae^^ (Caturigae, CJioi-ges)

Ebrodunum^^ {Embnin) -

Here begin the Cottian Alps."'*

Miles.

viii

X

V

V

XV*

xiii

X

XV ''

xii
xii»

IX

xii

X

xii

xvi
xii
ix

vni
viii
viii
xii
xi
xii
xvi

* V. Mu. Arnagenc.ix. ^ p^ q{ Avcnione.

3 P. Mu. Cypressata. 4 J/, xiii.

5 V. omits. 6 y^ m^^ Novencrares. 7 V. x.

S V. Mu. Bantianis. 9 V. omits xii.

V. Ci. Deanocontinorum. " V. Mu. Volocates.

P. Ma. Catorigas. »3 P. Ma. Hebriuno. ^4 V. A. Penninae.

I — 2

AN ITINERARY,

Miles.

Change at Rame {Rame) - - - xvii

Halt at Byrigantum^ (Brigantium, Briancori) xvii

Here you ascend the Matrona^ {Mont Gencvre).

Change at Gesdaona (Gesdao, Sesanne) - x

Halt at Temple of Mars - - - ix

City of Segussio* (Segusio, Susd) - - xvi

Here begins Italy.

Change at the twelfth milestone - - xii

Halt at the frontier - - - xii

Change at the eighth milestone •• - viii

City of Taurini (7^2/r/;2) - - - viii

Change at the tenth milestone - - x

Halt at Quadratae - - - - xii

Change at Ceste - - - - xi

Halt at Regomagus (Rigomagus, Rinco) - viii

Change at Mediae - - - - x

Change at Cottiae [Cozzo) - - - xiii

Halt at Laumellum {Lomelld) - - xii

Change at Duni* (Duriae, Dor no) - - ix

City of Ticinum (Pavid) - - - xii

Change at the tenth milestone r - x

City of Mediolanum {Milan) - - x

Halt at Cold River ^ ^ - - - xii

Total from Aries to Milan 475 miles,^
63 changes, 22 halting-places.

« V. Ma. Byrigane. ^ j7. Matroniam.

3 V. Ci. Segucio. 4 P. Mu. Duriis.

5 This station is superfluous in its present position, and has aj
parently been transferred by the copyist from its proper place befoi
crossing the Julian Alps ; see page 5-

^ -P. 375 miles. According to the text the distance is 486 miles ; th^
number of stations, including Milan^ 44 ; and the number of halting
places, excluding ' Cold River,' 21.

AN ITINERARY,

Miles

Change at Argentia {Gorgonzold) - - x

Change at Pons Aureolus {Pontirolo) - x

City of Bergamumi (Bergomum, Bergavid) xiii

Change at Tellegate^ {Telgate) - - xii

Change at Tetellus - - - x

City of Brixa (Brixia, Brescia) - - x

Halt at FlexLis {Ponte 5. Marco) . - xi

Change at Beneventum^ . . - x

City of Verona ( Verona) - - - x

Change at Cadianum {Caldiero) - - x

Change at Aurei* - - - - x

City of Vincentia (Vicentia, Vicejiza) . - xi

Change at the fronti*:'!- - - ^ xi

City of Patavium {Padnci) - - - x

Change at the twelfth milestone^ - - xil

Change at the ninth milestone - - xi

City of Altinum (^Z//;/^) - - - ix®

Change at Sanus^ - . - - x

City of Concordia {Concordia) - - ix'

Change at Picilia^ - - - - ix

Change at the eleventh milestone - - x^

City of Aquileia (^^/^/7^^'<a:) - - xi

Total from Milan to Aqiitleia 251 miles,
24 changes, 9 halting-places. ^^

Change at the eleventh milestone - - xi

Change at Fornolus - - - xii

Change at the Camp 12 - . - xii

* P. Ci. Vergamo. 2 y Mu. Tallegaic.

3 V. Mu. Bene Aventum. 4 p, Mu. Aurasos.

5 V. omits. 6 V. viii. 7 P. Mu. Sanos.

^ V. viii. 9 V. Mu. Pacilia. '° V. xi.

" According to the text the distance is 229 miles, and there are
only 22 stations, including Aquileia.

" The Antonine Itinerary gives a station at * Cold River/ on this

AN ITINERARY.

Miles.

Here rise the Julian Al s.

To Pirus upon the summit of the Alps - ix^

Halt at Longaticum {Logatez) - - x

Change at the ninth milestone - - ix

City of Emona^ {JEmona, LaybacJi) - xiv

Change at the fourteenth milestone - x

Halt at Hadrante^ (Adrans, St, Oswald^ - xiii

Frontier of Italy.'*

Change at Mediae - - - - xiii

City of Caelia^ (Celeia, 07/^) - - xiii

Change at Lotodos - - - xii

Halt at Ragendo (Ragando) - - xii

Change at Pultovia^^ - - - xii

City of Petovio^ (/'^//^w) - - - xii

You cross the bridge,^ and enter Lower
Pannonia.

Change at Ramista

Halt at Aqua viva -

Change at Populi -

City of Jovia

Change at Sunista -

Change at Peritur -

Halt at Lentolae^ (Lentulae, Bcrzentze) - xii

Change at Cardonum - - - x

Change at Cocconi^^ - - - xii

IX

ix

X

ix
ix

xii

road, 36 miles from Aquileia, which agrees nearly with the distance of
* the Camp,' and it seems probable that, the real station having been
transferred as indicated in note 5, p. 4, another was inserted in its place.

^ V. omits ix. ^ y q\^ Semona. 3 V. omits.

4 P. reads Finis Italic et Norici. s V. Ci. Cseia.

6 V. Mu. Po!tovia...xvi. 7 V. Ci. Potovione.

8 Bridge over the Drave. 9 V. Ma. Lertoles.

«° V, Mu. Coccones,

AN ITINERARY.

Miles.

Halt at Serota ( Verocze) ♦ - - x

Change at Bolentia - - - x

Halt at Mauriana (Mariniana) - - ix

You enter Upper Pannonia.

Change at Serena - - - > viii

Halt at Verei - - - - x

Change at Jovalia^ ( Valpo) - - viii

Change at Mersella [Petrievce) - - viii

City of Mursa^ (^"j-j"^^) - - - x

Change at Leutuanum-^ - - - xii

QaX-y oi Oih-dX-^^ {Vincovce) - - xii

Change at Celena - - - - xi

Halt at Ulmus - - - - xi

Change at Spaneta - - - x

Change at Bedulia^ - - - viii

City of Sirmium {^Mitrowitzd) - - viii

Total from Aqiiileia to Mitrowitza 412^
miles, 17^ halting-places, 39 changes.

Change at Fossi - - - - ix

City of Bassiani - - - - x

Change at Noviciani - - - xii

Change at Altina - - - - xi

City of Singidunum {Belgi'ad) - - viii

Frontier of Pannonia and Mysia (Moesia).

Change at the sixth milestone - - vi

Change at Tricornia Castra {Ritopck) - vi

Change at the sixth milestone^ - - vii

* V. Mu. lovenalia. * V. Ci. Morsa. 3 P. Mu. Leutuoanr.

4 V. Ci. Ciliciales. 5 V. Mu. Vidunlia ; Parth. Vedulia.

''' The distance according to the text is 411 miles.

7 The number of halting-places according to the text is 16.

^ K omits.

AN ITINERARY.

Miles.

City of Aureus Mons . . -

vi

Change at Vingeium^ (Vinceia, Semendrid)

vi

City of Margus . - - -

ix

City of Viminatium

X

Where Diocletian killed Carinas.

Change at the ninth milestone

ix

Halt at Municlpium

ix

Change at Jovis Pagus {Glagowaz ?)

X

Change at Bao - - -

vii

Halt at Idomum (Idimus) - - -

ix

Change at the eighth milestone

ix

Halt at Oromagus (Horreum Margi, Tjii-

prija ?) -

viii

Frontier of Mysia (Moesia) and Dacia.-

Change at Sarmatae^ {Paratjui) -

xii

Change at Cametae^ - - -

xi

Halt. at Ipompei (Pompeii)

ix

Change at Rappiana^ {Alexinatz) -

xii

City of Naissus {Nisch) - - -

xii

Change at Redices^ {Ba?ija)

xii

Change at Ulmus - - -

vii

Halt at Romansiana (Rcmcsiana, Ak Pa-

lankd) - - - - -

ix

Change at Latina - - - -

ix

Halt at Turres {Pirot)

ix

Change at Translites - - -

xii

Change at Ballanstra - - -

X

HaltatMeldia - - . -

ix

Change at Scretesca . - _

xii

City of Serdica (Sophia) - - -

xi

' V. Mu. Mingeio. ^ ]/ omits. 3 V. omits.

■< V. Mu. Caminitas. 5 V. Mu. Rampiana. ^ y^ omits.

AN ITINERARY,

Miles.

Total from Mitrowitza to Sophia 314 miles,
24 changes, 13 halts. ^

Change at Extuomnes^ ... viii

Halt at Buracara^ (Bagaraca) - - viii

Change at Sparata ... viii

Halt at Hilica* {Ichtimaii) - - - x

Change at Soneium - - - ix

Frontier of Dacia and Thracia

Change at Pons Ucasi^ - - - vi

Halt at Bona Mansio - - - vi

Change at Alusor - - - - ix

Halt at Bassapara^ (Zix/^r j5^^(^r;V/^) - xii

Change at Tugugerum - - - ix

City of Philippopolis {Philippopoli) - xii

Change at Sernota'^ - - - x

Change at Paramvole - - - viii

Halt at Cillium - - - - xii

Change at Carassura - - - ix

Halt at Arzus (Arsus, Chaskeui) - - xi

Change at Palae , - - - - vii
Halt at Castozobra (Subzopara, Castra

larba, Hannanly) - - - xi

Change at Rammes* - - - vii
Halt at Burdista^ (Burdipta, Mustafa Pasha

Ke7ipri) - - - - - xi

Change at Daphabe^* - - - xi

Halt at Nice - - - - ix

* According to the text the distance is 317 miles, and there are 34
changes and 14 halts.
^ V. Mu. Extuome. 3 P. Ma. Buragara.

P. Ma. Iliga. 5 V. Mu. Ponte Ugas.

Al. Ma. Basapare. 7 P. Mu. Symota.

8 P. Mu. Rhamis. 9 V. Ma. Busdicta.

*° V, Mu. Dapabc.x.

lo AN ITINERARY.

Miles.

Change at Tarpodizus^ (Buyuk Derbend) - x

Change at Urisium - - - vii

Halt at Virgoli^ (Bergule, Lii/e Bergas) - vii

Change at Narium . . - viii

Halt at Drizupara^ - - - ix

Change at Tipsus - - - - x*

Halt at Tunorullum^ (Izirallum, Chorlii) - xi

Change at Beodizum . . - viii^

City of Heraclea {Eregli) - - - ix

Change at Braunne'^ - - - xii

Halt at Salamembria^ {Silivri) - - x

Change at Eallum^ {lalos) - - x

Halt at Atyra^^ {Buyuk Chekmejeh) - x

Halt at Regio (Reglum, Kutchuk ChekmejeJi) xii

City of Constantinople . . - xii
Total from Sophia to Constantinople 413

miles, 12 changes, 20 halts. ^^
Grand total from Bordeaux to

Constantinople 2,221 miles, 230

changes, 112 halts. ^^
We also travelled {arnbulavimus) in the consulate

Dalmatius and Zenophilus, leaving Chalcedonia on th<

» Al. Mu. Arboditio, Arbodico.

* The text descriptive of the road between Burdista and Virgoli
evidently defective. According to the Aiitonine Itinerary (137), the
distance between the two places along the direct road, which passes
through Hadrianopolis, is 78 miles, whereas the text gives only 44 miles.
Tarpodizus is on the road from Anchialu>, via Ostodizus, to Virgoli,
and is 68 miles from the latter place {^Ant. Itin.^ 230), whereas the text
gives only 14 miles.

3 V. Ma. Dritiopara. 4 V. viii. s V. Ma. TunorolIo...viii.

6 V. ix. 7 P. Mu. Baunne. « V. Ma. Salambria.

9 Parth. Mu. Galium. 1° V. Ma. Alesra.

^^ According to the text the distance is 348 miles, and there are y]
changes and 18 halts.

12 According to the numbers in the text the distance is 2,166 rniles;
the changes are 208, and the halts 90.

AN ITINERARY, n

30th of May, and returned to Constantinople on the 25th
of December in the same consulate.

From Constantinople you cross the strait, come
to Chalcedonia, and travel through the province
ot Bithynia.

Miles.

Change at Narses^ - - - vii

Halt at Pandicia iPandik) - - vii

Change at Pontamus - - - xiii

Halt at Libyssa^ - - - - ix

Here lies King Annibalianus (Hannibal^
who was once King of the Africans.

Change at Brunga^ - - - xii

City of Nicomedia {Ismid) - - xiii*

Total from Constantinople to Isinid 50
miles, 7 changes, 3 halts. ^

Change at Egribolum^ - •- - x

Halt at Libum - - - - xi^

Change at Liada - - - - xii

City of Nicia (Nicsea, Isnik) - - ix^

Change at Schine^- ... viii

Halt at Midus (Moedos) - - - vii

Change at Chogea^'^ - - - vi

Change at Th?tesus - - - x

Change at Tutadus ^^^ (Tottaion, near Geiveh) ix

^ V. Mu. Narsite.

= V. Ma. Libosa. Annibalianus, whose name has been substituted
for that of Hannibal, was brother of the Consul Dalmatius.

3 P. Mu. Brunca. 4 V. ix.

5 According to the text the distance is 61 miles, and the changes
are six.

^ Al. Mu. Hiribolum. 7 K x. 8 p^ viii.

9 V. Mu. Schene. " V. Mu. Chogia. " P. Mu. Tuiaio...viii.

AN ITINERARY.

Miles.

Change at Protoniaca^ - - - xi

Change at Artemis - - - xii

Halt at Dable^ (Dablis, near Terekhi) - vi

Halt at Cerate • - - - vi

Frontier of Bithynia and Galatia.

Change at the frontier ^ - - - x

Halt at Dadartanum (Dadastanum) - vi

Change at Trans Montem - - - vi

Change at Milia^ - - - - xi

City of Juliopolis (near TV^/Z/iT/^^/v) - viii
Change at the river Hycron (River Siberis,

Ala Dagh Sit) . - - - xiii

Halt at Agannia (Lagania) - - xi
Change at Petrobroge^ (Petobroge, Bei

Bazar) ----- vi

Halt at Mnizos<5 - - - - x

Change at Prasmon"^ - - - xii

Halt at Malogardis^ (Manegordus) - ix

Change at Lake Cenaxis^ - - xiii
City of Anchira (Ancyra, Angora) in

, Galatia - - - - - xiii^o

Total from Ismidto Angora in Galatia 258
miles, 16 changes, 11 12 halts. ^^

Change at Delemna (Delemnia) - - x

Halt at Curveunta (Gorbeous) - - xi

" P. Mu. Protunica. « V. Ma. Doble. 3 p. Finis.
4 V. Mu. Melia. s ALM-u. Ipetobrogen, Petrobogen.
6 P. Ma. Innizos, V. Simonizous. 7 V. Mu. Trasmon.
8 P. omits. 9 P. Cenaxempalidem.
10 P. omits. " P. Mut. xxvi.

»2 According to the text the distance is 245 miles, and there arc
1 halts.

AN ITINERARY

13

Change at Rosolodiacum (Rosolatiacum,

Orosologia)
Change at Ah'assus^
City of Aspona^ -
Change at Galea -
Change at Andrapa

Frontier of Galatia and Cappadocia.

Halt at Parnassus -

Halt at logola^ (Ozizala) - - -

Halt at Nitalis . - - -

Change at Argustana _ - .

City of Colonia (Archelals, Ak Serai ?)
Change at Momoasson^ {Mammasthi)
Halt at Anathiango^ (Nazianzus, Nenizi)
Change at Chusa - - -

Halt at Sasima {Hassa Keui)
Halt at Andavilis^ (Andaval)

Here is the villa of Panipatus,^ from which

come the curule horses.
City of Thyana (Tyana, Kiz Hissar)

Here was born Appollonius the magician

City of Faust inopol is {Pashmakchi)
Change at Caena^i - - - -

Halt at Opodandum (Podandus, Bozanti)
Change at Pylae^^ {Ghulek Boghaz, Cilician
Gates) • . - - -

Frontier of Cappadocia and Cilicia.

Miles.

xni

xviii

xiii

ix

xni
xvi
xviii
xiii
xvi*
xii
xii
xii
xii
xvi

xviii ^

xii 10
xiii
xii

xiv

' K Mu. Aliasum.
3 K Ma. logula.
6 V. Ma. Anachiango.
8 V. Pammati.
«» V. Mu. Cona.,.ix.

2 P. Ci. Arpona.
* V. XV. 5 K Mu. Mummoasum.

7 V. Ma. Andaviles.
9 r, omits. " V. X.

»2 V. Mu. Pilas...xiii.

14 AN ITINERARY.

Miles.

Halt at Mansucrine (Mopsucrene) - - xii

City of Tarsus in Cilicia^ - - - xii

Here was born the Apostle Paul.

Total from Angora in Galatia to Tarsus
343 miles, 25 changes, 18 halts. 2

Change at Pargais^ « ^ . xfii

City of Adana^ {Adanci) - - - xiv

City of Mansista (Mopsuestia, Missis) - xviii

Change at Tardequeia {Kurt Kulak) - xv

Halt at Catavolum (Castabala) - - xvi

Halt at Baie (Baiae, Piyas) - - xvii
Halt at Alexandria Scabiosa {Iskanderun,

Alexandretta) - - - - xvi

Change at Pictanus^ {Beilan) - - ix

Frontier of Cilicia and Syria.

Halt at Pagrius*^ (Pagrse, Bcgras) - - viii

City of Antiochia^ {Antioch, Antakia) - xvi

Total from Tarsus in Cilicia to Antioch
141 miles,^ 10 changes, 7 halts.

To the palace of Daphne {Beit el Ma) - v

Change at Hysdata^ - - - xi

Halt at Platanus - - - - viii

Change at Bacchaiae^^ - - - v.ii

Halt at Catelaeii - - - - xvi

» P. omits Cilicia.

2 According to the text the distance is 319 miles, and there are 24
changes and 14 halts. For discussion of the route through Asia
Minor, see Appendix I.

3 V. Mu. Pargas. 4 V. Ci. Gadana. 5 V. Mu. Platanus.
6 P. Ma. Pagrios. 7 F. Ci. Anchiotia.

8 According to the text the distance is 142 miles.

9 V. Mu. Stadata. ^° V. Mu. Baccaias. " P. Ma. Cattelas.

dN ITINERARY

Miles

City of Ladica^ (Laodicea, Latakieh) - xvi

City of Gabala^ {Jebeiek) - - - xiv

City of Balaneas {Banias) - - - xiii

Frontier of CcEle Syria and Phoenicia.

Change at Maraccae - - - x

Halt at Antaradus {Tartus) - - xvi

Here is a city in the sea, two miles from
the shore.^

Change at Spiclis - - - - xii

Change at Basiliscum^ - - - xii

Halt at Arcse (Area, Caesarea, ^Arka) - . viii

Change at Bruttus - - - - iv

City of Tripolis (7k?r^<^/////i') - - xii

Change at Triclis^ - - - - xii

Change at Bruttus alius - - - xii

Change at Alcobilis^ - - - xii

City of Berytus^ {Beirut) - - - xii

Change at Heldua^ {Khan KJmlda) - xii

Change at Porphyrion^ (Porphyreon) - viii

City of Sidon^^* (5^/V/<^) _ - - viii

Thence to Sarepta^^ - - - -ix

' V. Ci. Lasdeca. * V. Ci. Gavala...xiii.

3 The city of Aradus, of which ruins are still extant on the island of
Ruadj see P. F. Qy. ^tat., 1875, 218-227.

4 V. Mu. Baselisco.

5 V. Mu. Trecles ; ParL et PlmL, Tridis ; the Trieris oi Ant Mart.
(E. E. p. 2), now probably K7ifeh.

6 V. Mu. Alcovile. ^ At. Berito, Bireto. ^ y^ Mu. Eldua.
9 P. Mu. Parphirion; V. Parpinon. Justinian built a church of the

Virgin at P. {Procop. E. E. p. 150); the Crusaders identified P. with
Haifa; A?tt. Mart. (E. E. p .4) with 'Athlit ; it is now Kha?t Neby
Yu7ias^ eight miles N. oi Saida.

^° The distance between Berytus and Sidon, given here as 28 miles,
is shown as 29 in Tab. Pent.., and 30 in liin. Ant.

" About a mile from Stcrafaid. See note, Ant. Mart.^ (E. E. p. 3);
Part, et Pind. omit this line.

r6 AN ITINERARY,

Mi'es»

Here Hellas went up to the widow and
begged food for himself.

Change at *ad Nonum ' (at the ninth mile-
stone ?)i - - - - iv
City of Tyre {Stir) . - - xli

Total from Antioch to Tyre 174 miles, 20
changes, 1 1 halts.^

Change at Alexandroschene^ - - xii

Change at Ecdeppa^ (Achzib, ez Ztb) - xii
City of Ptolemais (Accho, *Akka, St. Jean

d'Acre ----- ix^

Change at Calamon^* - - - xii

Halt at Sycamines (Sycaminon)" - - iii

Here is the Mount Carmel, where Helias

offered sacrifice.
Change at Certa^ . . - - viii

F'rontier of Syria, Phoenicia,'^ and Palestine.

City of Caesarea Palaestina^*^ {Kaisarteti)^

that is, Judaea - - - ' - viii

^ Ad Nonum cannot mean here a station nine miles from Sarepta
It has generally been identified with ^Adlun, and is probably a corrupt"
transcription of an old name (Adnun?), of which ^Adlun is the modern ,
representative.

2 According to the text the distance it 265 miles, and there are 25 ,
changes and 1 1 hahs.

3 Now Khiirbet Iskandein'i7ich ; sfo P. F. Mem. I. 176.

4 V. Mu. Hecdeppa.

5 P. viii. This reading is probably correct, for it makes the total?
distance from Tyre to Ptolemais 32 miles, in accordance with liin. Ant.\
and Tab. Pent. For a description of Acre see P. F. Mem. 1. 160-167.

6 K Mu. Calomon ; now Tell es Semak., or Kefr cs Sainlr; see notej
on Itinerary from Ptolemais to Caesaiea in Appendix II.

7 V. Ma. Secaminus, P. Sicamenos ; now Haifa el 'Atikah.

8 V. Mu. Cirtha, now 'Athlit. . 9 P. omits Phoenicia.
»° P, reads vii., Cesarea Palestina.

AN ITINERARY. 17

Total from Tyre to Caesarea Palaestina
(JCaisarteh) 73 miles, 2 changes, 3 halts.^

Here is the bath (balneus) of Cornelius the

centurion who gave many alms.^
At the third milestone from thence is the

mountain Syna, where there is a fountain,

in which, if a woman bathes, she becomes

pregnant.*
City of Maximianopolis ... xviii*
City of Stradela^ - . - • x

Here reigned King Achab (Ahab), and here
Helias prophesied. Here is the field in
which David slew Goliath.^

» According to the text the distance is 64 miles, and there are 7
changes and 3 halts. There is a loss of distance between Ptolemais
and Caesarea, see Appendix II.

2 Jerome (*Sae. Paulae. Per.' v.) mentions the house of Cornelius, which
was then a church. The bath may have been a public bath erected by
Cornelius, at his own cost, for the people of Caesarea.

3 Mount Syna and the fountain are only mentioned in this Itinerary ;
the * Mount ' is probably the spur of Mount Carmel, N.E. of Kaisarieh
and the village Sindidneh upon it may have derived its name from the
same source as Syna. There are two springs, ^Ain Isin'ain, and ^ Ay/in
Mdmas at the foot of the spur, and of these the latter is the most
important.

4 P. reads xvii. Maximianopolis is identified by Jerome {Coin, in
Zech. xii. 11) with ' Hadadrimmon in the valley of Megiddo ;' it is now
Rummdneh, a small village, close to T'attnuk (Taanach). The actual
distance from Caesarea is 19 Roman miles, and from Jezreel 8, which
agrees with the total distance between Caesarea and Stradela.

5 V. Ci. Istradela ; Latinised from 'li(r^pa7;\a, the Greek form of
Jezreel ; it is now Zerin.

^ This curious legend appears to have arisen from the fact that a
great battle was fought here between the Israelites and the Philistines.
It is only mentioned by the Bord. Pil. ; and the site of the battle in
I which Goliath was killed is more correctly indicated by Ant. Mart.
I (E. E. note 2, p. 24.) The name 'Ainjaltid, 'Goliath's spring,' applied
I to the large spring near Zerin is possibly due to a confusion between
I Taluth and Jaluth, the Arab names of Saul and Goliath.

i8

AN ITINERARY,

Mount
Gerizim.

Sichem.

Miles.

City of Scythopolis (Bethshean, Beisdri) - xii
Aser, where was the house of Job - - vi^

City of Neapolis {Ndbliis) - - - xv

Here is the Mount Gerizim.^ Here the
Samaritans say that Abraham offered
sacrifice, and one reaches the top of the
mountain by steps, three hundred in
number. 3 Beyond this, at the foot of
the mountain itself, is a place called
Sichem.* Here is a tomb in which
Joseph is laid, in the ' parcel of ground '
(villa) which Jacob his father gave to
him. From thence Dinah, the daughter
of Jacob, was carried off by the children
of the Amorites.^ A mile from thence is
a place named Sichar, ^ from which the
woman of Samaria came down to the
same place in which Jacob dug the well,
to draw water from it, and our Lord
Jesus Christ talked with her ;^ in which

' V. reads xvi ; Aser, now Teidslr; identified by Euseb. and Jerome
with the Asher of Josh. xvii. 7, on the boundary of Manasseh. The
house of Job is now the house of the prophet Toba. See Appendix VI.

2 P. reads Agazaren, evidently a corruption of Argarizim.

^ There must be an error in the numbers here, for Gerizim is 1,174
feet above Nciblns j or, perhaps, only part of the ascent was by steps.

■* V. Sicem. Sichem appears to be identified here with the small
village oi Baldta, E. of Adblus^ and near Jacob's well. ' Gen. xxxiv.

* P. Sechar ; V. Sicar. Apparently the village of ^Askar. The
Bordeaux Pilgrim makes a distinction between Neapolis, Sichem, and
Sichar, and in this agrees with Eusebius {Onom. Sychar and Sychem).
For discussion on the sites of these places see Diet, of Bible^ Shechem
and Sychar.

^ John iv. 5-42. Eusebius {Onom.^ mentions the well in connection
v.'ith Sychar, and the tomb of Joseph in connection with Sychem ;
Jerome {Onom. and 'Sae. Paulas. Per.' xvi.) the well and a church;
Theodosius (xxvii.) the well and tomb ; Ant. Mart, (vi.) the well and

AN ITINERARY.

«9

Miles.

place are plane-trees, which Jacob planted,

and a bath (balneus) which is supplied

with water from the well.
Twenty-eight miles from thence on the left

hand, as one goes towards Jerusalem,

is a village (villa) named Bethar.^ A mile BetiMr.

from thence is the place where Jacob

slept when he was journeying into Meso-
potamia, and here is the almond tree ;

here Jacob saw the vision and the angel

wrestled with him.^ Here was King

Jeroboam when the prophet was sent to

him, that he should turn himself to the

Most High God ; and the prophet was

ordered not to eat bread with the false

prophet whom the king had with him,

and because he was beguiled by the

false prophet and ate bread with him, as

he was returning a lion fell upon the

prophet on the way and slew him.^
Thence to Jerusalem - - - xii Jerusalem

Total from Caesarea Palaestina to Jeru-
salem ii6 miles, 4 halts, 4 changes.*

There are in Jerusalem two large pools'

(piscinae) at the side of the temple (ad

I latus templi), that is, one upon the right

church and Joseph's tomb (xxx.) at Hebron ; Arculph. (ii. 19) and
jWillibald (xxvii.) mention the well and church.

» F. Betar. Bethel; the interchange ofr and /is not uncommon, and
the distance to Jerusalem, 12 miles, agrees with that given in the Onom.

^ Gen. xxviii. 11-22. 3 i Kings xiii. 1-34.

*> V. omits the 4 changes. The distance according to the text is loi
miles ; and if we suppose a * mutatio ' between Neapolis and Bethar,
the total number of changes is 8, as in the text.

s For discussion on the site of these pools see Appendix III.

2—2

20

AN ITINERARY.

Beihesda.

The Carner

hand, and one upon the left, which were
made by Solomon ; and further in the
city are twin pools (piscinae gemellares),
with five porticoes, which are called Beth-
saida.^ There persons who have been
sick for many years are cured ; the pools
contain water which is red when it is
disturbed. There is also here a crypt, in
which Solomon used to torture devils.^
Here is also the corner of an exceeding
high tovver,^ where our Lord ascended and
the tempter said to Him, ' If thou be the
Son of God, cast thyself down from
hence.' And the Lord answered, * Thou
shalt not tempt the Lord thy God, but
him only shalt thou serve.^ There is a
great corner-stone,* of which it was said,
P. Betsaida ; V. Veitaida. See Appendix III.
^ This tradition is mentioned only by the Bordeaux Pilgrim ; there

is no clue to the position of the crypt, but it may perhaps be the

aqueduct running south from the twin pools.

3 Matt. iv. 5 ; Luke iv. 9. The corner tower or pinnacle of the
Temple is alluded to by Eucherius (v.) ; and by Theodosius (ix.)^
who mentions in connection with it a church (basilica in cruce posita).
and the martyrdom of St. James. It is also mentioned, with 'the
corner-stone,' by Prudentius as quoted by Wesseling (590) :

*Excidio templi veteris stat pinna superstes :
Slructus enim lapide ex illo manet angulus usque
In seclum secli, quem sprerunt aedificantes ;
Nunc caput est templi, et lapidum compago novorum.'
The south-east angle of the Haram area appears to be the place
alluded to ; Tobler, however, identifies it with the so-called ' Tower
of Antonia,' at the north-east angle ('Pal. Des. ex. Sacc' iv. v. et vi.i
p. 68), and his sujjgestion receives some support from the close vicinity
of the pool ' Birket Israil^' where the fullers at whose hands St. James
received his martyrdom niay have been at work.

4 If the pinnacle was at the south-east angle of the Haram, the
• corner-stone ' must have been the corner-stone of the ' Great Course,
which weighs over 100 tons, and is the heaviest stone yet found in the
Haram wall (^Recovery of Jerusalem, 121).

A^f ITINERARY.

21

* The stone which the builders rejected is

become the head of the corner.' Under

the pinnacle (pinna) of the tower are

many rooms, and here was Solomon's

palace.^ There also is the chamber in

which he sate and wrote the (Book of)

Wisdom ; this chamber is covered with

a single stone.^ There are also large

subterranean reservoirs for water and

pools constructed with great labour.^

And in the building (in aede) itself,*

where stood the temple which Solomon

built, they say that the blood of Zacharias^

which was shed upon the stone pavement

before the altar remains to this day.

There are also to be seen the marks of

the nails in the shoes of the soldiers who

slew him, throughout the whole enclosure,

so plain that you would think they were

impressed upon wax.^ There are two

* This probably alludes to chambers in the tower itself, as the vaults
at the south-east angle of the Haram area had not then been built.
The tradition that Solomon's palace was situated here has been
adopted by Sir C. Warren and the late Mr. James Fergusson.

2 This tradition is mentioned only by the Bordeaux Pilgrim ; it
may have been the small chamber roofed by a single stone in the east
wall of the Haram, near the south-east angle.

3 The numerous large cisterns excavated in the rock in the Haram area.

4 'In asde' may mean 'in the (temple) court'; if a buildmg is in-
tended, it was, perhaps, the temple of Jupiter, which, according to Dion
Cassius, was erected by Hadrian on the site of the Jewish Temple.

5 I Chron. xxiv. 20, 2 1 ; Matt, xxiii. 35. According to Jerome {Cofn.
/■« Matt, xxiv.), red stones said to be stained with the blood of Zacharias
were shown between the ruins of the Temple and the altar; or in the
outlets of the gates which lead to Siloam. In the Brev. de Hiero.^ the
laltar at which Zacharias was slain is said to be before the ' Sepulchrum
Domini,' and apparently in the Church of the Holy Sepulchre.

What these niarks were is unknown.

Solomon's
Palace

Pools.

Altai

22 AN ITINERARY.

Hadrian's statucs of Hadrian,^ and not far from

Statues. - , . ^ ,

the statues there is a perforated stone,
to which the Jews come every year and
anoint it, bewail themselves with groans,
rend their garments, and so depart.^
There also is the house of Hezekiah
King of Judah.* Also as you come out

sJon. of Jerusalem to go up Mount Sion,^ on

the left hand, below in the valley, beside

siioe, the wall, is a pool which is called Siloe

and has four porticoes^ ; and there is

' Jerome states {Cojn. in Matt. xxiv. 15) that there was, in his day,
an equestrian statue of Hadrian on the site of the Holy of Holies ; and
{Com. in Is. ii. 9) that a statue of Hadrian, and an idol of Jupiter, were
erected on the site of the Temple. The well-known inscription on a
stone in the south wall of the Haram area probably belonged to one of
the statues of Hadrian ; and a head of the Emperor was found by
Mons. Clermont-Ganneau (P. F. Qy. Stat.^ 1874, 207-210).

2 The perforated stone (lapis pertusus) is only mentioned by the
Bordeaux Pilgrim ; it has been suggested that this stone may have
been the ' stone of foundation,' aven sheieyah^ and identical with the
sakhrah in the Dome of the Rock ; but there is no clue to its position
except that it was near the statues of Hadrian, and probably, there-
fore, within the limits of the Jewish Temple. After the suppression of
the revolt, during the reign of Hadrian, the Jews were forbidden all
approach to Jerusalem, and this prohibition remained in force untjlthe
reign of Constantine ; for Eusebius states {Theoph.) that they were not
allowed to set foot in the city, or view it even from a distance. The
law must have been revoked soon after Constantine's accession as sole
Emperor in 324 A.D., for the Pilgrim (333 A.D.) mentions the visit of
the Jews as an annual custom. The Jews now wail every Friday at
liie well-known Jews' wailing-place, outside the Temple enclosure.

3 Jerome {Com. in Is. xxxviii.) alludes to the ' steps of the house of
Hezekiah,' as existing in the Temple enclosure, but the place has not
been identified.

4 See Appendix IV.

s It is uncertain whether the wall mentioned in this passage is the
city wall or not ; if, as is not unlikely, the walls of Hadrian followed
nearly the line of the present walls, the wall of the Pilgrim may have

AN ITINERARY,

23

^

another large pool outside it. This spring
runs for six days and nights, but on the
seventh day, which is the Sabbath, it does
not run at all, either by day or by night.
On this side one goes up Sion,^ and sees
where the house of Caiaphas the priest
was, and there still stands a column
against which Christ was beaten with
rods.2 Within, however, inside the wall
of Sion, is seen the place where was
David's palace.^ Of seven synagogues
which once were there, one alone re-
mains; the rest are ploughed over and
sown upon, as said Isaiah the prophet.*
From thence as you go out of the wall of
Sion, as you walk towards the gate of
Neapolis, towards the right, below in the
valley, are walls, where was the house or
praetorium of Pontius Pilate.^ Here our
Lord was tried before His passion. On
the left hand is the little hill of Golgotha
where the Lord was crucified. About a

House of
Caiaplias.

Palace of

Havid.
Syna-
gogues.

Gate of
Neapolis.

Prsetoriunt.

Golgotha.

been a fragment of the ancient wall of the city, afterwards rebuilt by
the Empress Eudocia {Ant. Mart. xxv.). A wall is mentioned in
connection with the pool of Siloam by Euch. (vii.) and Theod. (xxv.)
The pool with the four porticoes is the modern pool of Siloam ; the
'large pool outside it,* now almost filled with earth and rubbish, is
called Birket el Hamra. The porticoes surrounded the pool, one on
each side, and traces of them have been found by recent excavation.
See Appendix III.

^ Or, ' thence by the same way one goes up Sion ' See Appendix IV.

* See Ant. Mart. (E. E.) Appendix II., 'The Holy Places on Mount
Sion,' etc.

3 The ' Tower of David,' near the Jaffa Gate. Cf. Ant. Mart. xxi.

^ The prophecy is in Micah iii. 12 ; the Pilgrim's reference appears to
be to Is. i. 8.

5 See Appendix V.

24

AN ITINERARY.

Vault of
the Lord.

Constan-

tine's

Basilica.

Tombs of
Isaiah and
Hezekiah.

Stone's throw from thence is a vault (cry pta)
wherein His body was laid, and rose
again on the third day. There, at present,
by the command of the Emperor Con-
stantine, has been built a basilica, that is to
say, a church of wondrous beauty, having
at the side reservoirs (exceptoria) from
which water is raised, and a bath behind
in which infants are washed (baptized).

Also as one goes from Jesusalem to the
gate which is to the eastward, in order
to ascend the Mount of Olives, is the
valley called that of Josaphat. Towards
the left, where are vineyards, is a stone
at the place where Judas Iscariot betrayed
Christ;^ on the right is a palm-tree,
branches of which the children carried
off and strewed in the way when Christ
came. Not far from thence, about a
stone's-throw, are two notable (monubiles)
tombs of wondrous beauty ; in the one,
which is a true monolith, lies Isaiah
the prophet, and in the other Hezekiah,
King of the Jews.^

From thence you ascend to the Mount of
Olives, where before the Passion, the
Lord taught His disciples. There by
the orders of Constantine a basilica of

> Compare the later tradition in Ant. Mart, (xvii.), where ' an olive
grove, and the fig-tree on which Judas hanged himself,' are mentioned
in the vicinity of the ' beautiful gate,' now the Golden Gate.

2 The tomb of Isaiah is now the tomb of Zechariah (2 Chron. xxiv.
20) or of Zacharias (Matt, xxiii. 35) ; the tomb of Hezekiah is the so-
called tomb of Absalom. Both monuments arc on the left bank of
the Kedrcn valley, at the foot of the Mount of Olives.

AN ITINERARY,

25

wondrous beauty has been built.^ Not
far from thence is the little hill which the
Lord ascended to pray, when he took
Peter and John with Him, and Moses
and Elias were beheld.^ A mile and a
half to the eastward is the village (villa)
called Bethany. There is a vault (crypta)
in which Lazarus, whom the Lord raised,
was laid.

From Jerusalem to Jericho

On the right hand side, as one descends
from the mount, behind a tomb, is the
sycamore tree into which Zacchaeus
climbed that he might see Christ. A
mile-and-a-half from the town is t!;.e
fountain of Elisna.^ Formerly if any
woman drank of it she did not bear
children. Beside it lies an earthenware
vessel. Elisha threw salt into it, and
came and stood over the fountain and
said, 'Thus saith the Lord, I have cleansed
these waters, and if any woman drink of
this fountain she shall bear children.'

Above the same fountain is the house of
the harlot Rahab, to whom the spies
came, and she hid them, and alone was

Miles.

- xvni

Jericha

Sycamore

ofZac-

chseus.

Fountain o!
Elisha.

House of
Rahab.

^ It would appear from Eusebius {Dem. Evang. vi. 18 and Vit.
Const, iii. 41-43) that the church was built in memory of the Ascension
over the cave in which Christ taught His disciples.

» The Pilgrim here transfers the scene of the Transfiguration from
the north of Palestine to Olivet ; the ' little hill ' is perhaps the slight
elevation on the ridge of Olivet, known afterwards as ' Galilee,' to the
north of the village, and Mosque of the Ascension.

3 'Ain es Sultan. See Ant. Mart. xiii.

26 AT ITINERARY.

Miles.

saved when Jericho was destroyed. Here
stood the city of Jericho, round whose
walls the children of Israel circled with
the Ark of the Covenant, and the walls
fell down^ Nothing is to be seen of it
except the place where the Ark of the
Covenant stood, and the twelve stones
which the children of Israel brought out
of Jordan. There Jesus, the son of Nave
(Joshua the son of Nun), circumcised the
children of Israel and buried their fore-
^"g^^- skins.'

Dead Sea. From Jericho to the Dead sea - - ix

The water of it is very bitter, and in it there

is no, kind of fish whatever, nor any

vessel ; and if a man casts himself into

it in order to swim, the water turns him

Jordan. over.^ From thence to the Jordan, where

the Lord was baptized by John* - v

There is a place by the river, a little hill
upon the further (left) bank, from which
Elijah was caught up into heaven.'^

From Jerusalem going to Bethlehem • vi

On the road, on the right hand, is a tomb,
' Josh. vi.

2 The * twelve stones ' were set up at Gilgal (Tosh. iv. 20), and th^
children of Israel were circumcised at the same place (Josh. v. 7-10)
the Pilgrim appears to localise the two events at Jericho.

3 The Pilgrim here accurately describes the result of trying to swir
in the very buoyant waters of the Dead Sea ; there is a constant tenj
dency to turn over.

4 ^t2x Kusr el Yehudj see Ant. Mart. (E. E.), App. I. ' The H0I3
Places on and near the Jordan.'

5 See note 4.

AN ITINERARY.

Miles.

in which lies Rachel, the wife of Jacob.
Two miles from thence, on the left hand,
is Bethlehem, where our Lord Jesus
Christ was born. A basilica has been
built there by the orders of Constantine.
Not far from thence is the tomb of
Ezekiel, Asaph, Job, Jesse, David, and
Solomon, whose names are inscribed in
Hebrew letters upon the wall as you go
\ down into the vault itself. ^

From thence to Bethasora^ - - xiv

There is the fountain in which Philip
baptized the eunuch.

Thence to Terebinthus^ - - - viii

Here Abraham dwelt, and dug a well under
a terebinth tree, and spoke with angels,
and ate food with them.
■ Here a basilica of wondrous beauty has
been built by the command of Con-
stantine.
From Terebinthus to Hebron - - ii

Here is a monument (memoria) of square
form built of stone of wondrous beauty,
in which lie Abraham, Isaac, Jacob, Sara,
Rebecca, and Leah.*

' Comp. Ant. Mart, xxix., where the tombs of David and Solomon
are mentioned.

2 V. Bettasora. Bethzur, Beit Sur.

3 P. and V. Therebintus. Probably the ruin known as Rdmet el
Khultl; no certain trace has yet been found of the basilica men-
tioned by the Pilgrim. A description of the ruin, and discussion on
the site will be found in P. F. Mem. III., 316 and 322.

4 The Haram enclosure at Hebron ; a description of this building is
Siven by Capt. Conder in P. F. Mem. III. 333-346.

Tombs of
the Kings

Bethasora,
Fountain
of PhiUp.

Abraham'!
Well.

Tomb of
Abraham
and of
ottiers.

\

28

AN ITINERARY.

From Jerusalem as follows :

City of Nicopolis (^Amwds)

City of Lydda {Lidd) - . •

Change at Antipatris^ {Rds el' A in)

Change at Betthar 2 (7/^^/2)

City of Caesarea^ (Kaisariek)

Total from Constantinople to Jeru-
salem 1,159 MILES, 69 CHANGES, 58
HALTS.*

Also through Nicopolis (^Ainwds) to Cae-
sarea {Kaisariek) 73 miles, 5 changes, 3
halts.5

Also from Heraclea {Eregli) through Mace-
donia.

Change at Erea (Heraeum)

Halt at Registus (Resistus, Bisanthe,

Rodostd) - - - - -

Change at Bedizum (Beodizum) -

City of Apri (^^«^>X^) - ^ .

Change at Zesutera - . -

Frontier of Europe and Rhodope.

Halt at Sirogelli (Syracellae, Malgara)
Change at Drippa - - - -

Miles.

xxii

X
X
X

xvi

XVI

xii
xii
xii
xii

X

xiv

« For discussion on site of Antipatris, see P. F. Mem. IL, 258-262.

2 V. Mu. Bettarum. The distance from Diospolis (Lydda) is give^
as xxii. in the Ant. Itin,

3 The Itinerary from Caesarea to Tarracina is wanting in V. Th<
Ant. Itin. gives xviii. as the distance between Betthar and Cassarea
The Pilgrim perhaps went by sea from Cassarea to Heraclea.

4 According to the text the distance is 1,198 miles, the number o|
changes 96, and the number of halls 53.

5 According to the text the distance is 68 miles.

AN ITINERARY.

2^

Halt at Gypsela (Cypsela, Ipsalci) -
Change at Demas (Dymae, Kaladerkos)
City of Trajanopolis - _ -

Change at Unimpara (Tempyra) -
Change at Salei - . - .

Change at Melalicum (Milolitum) -
Halt at Berozicha (Brendice, Brizice)
Change at Breierophara
City of Maximianopolis (Porsulae, Pyrsoalis,

Impara, near Gumiiljinci)
Change at Dio(medes's) stables (Bunt

Kaleh)

Change at Rumbodona {Kurusti Yenijeh) -
City of Epirus (Topiris, Karagiiz) -
Change at Purdi (Sarichoban)

Frontier of Rhodope and Macedonia.

Halt at Hercontroma (Acontisma)
Change at Neapolis {Kavald)
City of Philippi (Crenides, Filibeh)

Here Paul and Silas were imprisoned.

Change at the twelfth milestone -
Halt at Domeros {Pervista)
City of Amphipolis (F^;2/ AV///) -
Change at Pennana ...

Change at Euripides (Arethusa, Vrasta) -
Here is buried the poet Euripides.

Halt at Appollonia {Polind)
Change at Heracleustibus (Heracleus
Stibos) '---.-
Change at Duodea- . . -

City of Thessalonica {Salonikt)
Change at the tenth milestone

Miles.

xii
xii
xiii
viii
vii
viii

XV
X

xu

X
X

viii

IX

ix

X

xii

vii

xiii

X
X

xi

xi
xiv

xiii

X

30

AN ITINERARY,

Change at the Bridge (over the Axius,
Wardar Su) - . - .

City of Pella {Ala Kilisseh, Yenikeut),
whence came Alexander the Great of
Macedonia . . - -

Change at Scurio (Cyrius, Cyrrhus, Palceo
K astro f)

City of Edessa^ ( Vodena) -

Change at the twelfth milestone (Ostrovd)

Halt at Cellis

Change at Grande {Fiorina)

Change at Melitonus {Dragosch) -

City of Heraclea (Heraclea Lyncestis, Toll
Monastir) - - -

Change at Parambole (Castra, Nicia)

Change at Brucida (Brucias, Brygias)

Frontier of Macedonia and Epirus

City of Cledo (Lychnidus, Ochrida)
Change at Patrae - - -

Halt at Claudanon (Claudanum, Kukesek)
Change at Tabernae (Tres Tabernae, Jtiru)
Halt at Grandavia (Diana Candavia)
Change at the crossing (of the Genusus,

Sakumbi Sii) - - - -

Halt at Hiscampis (Scampae, El Bassan) -
Change at the fifth milestone
Halt at Coladiana (Clodiana, on the Devol

Su) .....
Halt at Marusium - - - -

Halt at Absos (on the Apous, Usumi Su)
Change at Stephanaphana {Dukanast)

Miles.

XV

XV

xii
xvi
xiv
xiv

xiii

xii

xix

xni

xii

iv

ix

ix

IX

ix
vi

XV

xiii
xiv
xii

* Al Edissa.

AjV itinerary.

3»

City of Apollonia (Polind)

Change at Stephana {Goritzd)

Halt at Aulon (Avlona), Sea passage

Total from Heraclea {Eregli) through
Macedonia to Aulon {Avlona) 6ZZ miles,
58 changes, 25 halts. ^

Crossing the sea, a thousand stadia, which
makes a hundred miles, you come to
Hydrontum^ (Hydruntum, Otran^o), a.nd
halt a mile farther.

Change at the twelfth milestone -
Halt at Clipeae (Lupiae, Lecce)
Change at Valentia (Baletium, Balesd)
City of Brindisium (Brundisium, Brindisi)
Halt at Spilenees (Speluncae)
Change at the tenth milestone {Pto. Villa
Nova) - - - - -

City of Leonatia (Gnatia, Egnatia, Agitazzo)
Change at Turres Aurilianae {San Vito) -
Change at Turres Julianae - - -

City of Beroes (Barium, Bari)
Change at Bulontones (Butuntum, Bitonto)
City of Rubi {Ruvo) ...

Change at the fifteenth milestone -
City of Canusium {Canosci)
Change at the eleventh milestone -
City of Serdonis (Herdonea, Ordona)
City of JEcsd {T70ja)
Change at Aquilo - . - -

Miles.

xviii
xii
xii

xni
xii

xiii
xi

xiv

xi

X
XV

ix

xi
xi
xi

XV

XV

xi

XV

xviii

X

* According to the text the number of miles is 679 ; and there are 59
changes, and 27 halts.
- Al Odronto.

32 AN ITINERARY.

Frontier of Apulia and Campania.

Miles.

Halt at Equus Magnus (Equus Tuticus, S.

Eleuterid) - . . - viii

Change at the village of Fornum Novum

(Forum Novum, Btioiialbergo) - - xii

City of Beneventum {Be7ievento) - - x
City and halt at Claudii (Caudium, Casta

Cauda) - - - - - xii

Change at Novae - - - - ix

City of Capua {Capita) - - - xii

Total from Aulon (Avlona) to Capua 289
milesj 25 changes, 13 halts.^

Change at the eighth milestone - - viii
Change at Pons Campanus (over the Savone

River) ----- ix

City of Sonuessa (Sinuessa, Mojidragofie) - ix

City of Menturnae (Minturnae, on the Liris) ix

City of Formi {Mola di Gceta) - - ix

City of Fundi {Fondi) - - - xii

City of Tarr Siclna. (Terracina) - - xiii

Change at Mediae {Posta di Mesa) - x

Change at Forum Appi {Foro Appid) - ix^

Change at Sponsae - - - vii
City of Aricia {La Riccia) and Albona

(Albanum, Aiba/io) - - - xiv

Change at the ninth milestone ^ - - vii

To the city of Rome - - - ix

* The distance, 289 miles, is correct, if the sea passage of 100 miles
IS not counted ; there are, according to the text, 14 halts.

a V. viii.

* V. lonuni.

AN ITINERARY.

33

Miles

Total from Capua to the city of Rome
136 miles, 14 changes, 9 halts.i

Total from Heraclea {EregL)

THROUGH AULON {AvloilO) TO THE

CITY OF Rome 1,113- miles, 117=*

CHANGES, 46 HALTS."*

To the City of Mediolanum {Milan).

Change at Rubrse (Saxa Rubra, Prima

Porta) ----- ix

Change at the twentieth milestone • xi

Change at Aqua Viva - - - xii
City of Utriculo,^ halt (Ocriculum,

. Otricoli) - - - - - xii

City of Narnia {Narni) - - - xii

City of Interamna (7>;';2/) - - viii^

Change at Tres Tabernae^ - - - iii

Change at Fanum Fugitivi^ {La Sonwia) - x

City of Spolitio (Spoletium, Spoleto) - vii

Change at Sacraria (Clitumnus, Le Vene) - viii

City of Trevi^ (Trebia, Trevi) - - iv

City of Fulgini (Fulginium, Foligno) - - v
City of Forum Flamini (-nii, vS. Giovani pro

Fiatnma) - - > - iii

* According to the text the distance is 125 miles, and there are 13
changes, and 7 halts.

^ P. 1,117 miles. According to the text the distance is 1,093 miles,
whilst the summaries of the three itineraries give 1,113 miles.

^ The number of changes according to the text and the summaries
is 97.

* The text gives 48, and the summaries 47 halts.

* Al. Ucriculo, Hericulo. * P. et P. viii.
7 V. Tasrnis. « V. Fugenui.

* F. Tranes.

3

34 AN ITINERARY.

Miles

City of Noceria (Nuceria, Nocera) - xii

City of Ptanias (Tadinum, Gualdo Tadino) viii

- Halt at Herbellum^ (Helvillum Sigilld) - vii

Change at Hesis^ (^sis, Scheggid) - x

Change at Cale^ (Cales, Cagli) - - xiv
Change at Intercisa (Petra Pertusa, Passo

del Fur Id) - - - - ix

City of Forum Semproni (-nii, Fossombrone) ix

Change at the eighth milestone - - ix

City of Fanum Fortunae {Fand) - - viii

City of Pisaurum {Pesard) - - - xxiv

to Riminum* (Ariminium, Rhttini)

Change at Conpetus (Ad Confluentes,

Savignano) - - - - xii

City of Cesena (Caesena, Cesend) - - vi
City of Forum Populi^ (Forum Popilii, For-

limpopoli) - - - - vi

City of Forum Livi^ (F. Livii, Forli) - , vi

City of Faventia {Faenzd) - - - v

City of Forum Corneli (F. Cornelii, Imold) x

City of Claternum (Claterna, 5. Nicold) - xiii

City of Bononia {Bolognd) - - x

Change at Mediae - - - - xv

Change at VictorioLne - - - x

City of Mutena (Mutina, Modend) - - iii
Change at the bridge over the Secia (Trest-

nard) - . - . . v

City of Regio (Regium Lepidum, Reggid) - viii

Change at Canneto (Tannetum, Tannetd) - x

City of Parma {Pannd) - - - viii

1 AL Erbello, Herbelloni.

2 V. Adesse. ^ p. Cale, V. Caloe.
•* P. omits xxiv. ^ P. Ariminum,

« V. Foropuli. ' V. Liti.

AN ITINERARY.

35

Change at the river Tarus {Tard) -
Halt at Fidentia^ {Borgo San Donnind)
Change at Fonticuli (Alia Fontana)
City of Placentia {Piaceuza)
Change at Rota {Quodrata)
Change at Tres Tabernae - - -

City of Laude (Laus Pompeia, Lodi Vec-
chid) - - - - -

Change at the ninth milestone
City of Mediolanum {Milan)

Miles

vii
viii
viii
xiii

xi

V

vii
vii

Sum total from the city of Rome to Medio-
lanum (Milan) 416 miles, 42 changes, 24 halts .^

1 V. Sidencie. ^ V. viii.

* V. 491 miles, 44 changes, and 34 halts. According to the text
there are 416 miles, 48 changes, and 28 halls.

APPENDIX I.

Note on the route through Asia Minor ^ by Professor W, M,
Ramsay^ M.A,

The general route followed by the Bordeaux Pilgrim
between Constantinople and Ancyra is determined by the
known points Nicomedia (Ismid), Nicaea (Isnik), and the
crossing of the river Siberis, but the actual sites of the
different towns on the route remain to be determined by a
careful examination and survey of the whole route. The
route generally coincides with the military road, which was
commonly used by the Byzantine armies in marching from
Constantinople to Syria.

Between Constantinople and Nicomedia (Ismid) the Pil-
grim's route follows the direct road to the East. Pandicia
retains its name under the form Pandik. At Nicomedia,
instead of following the straight road along the Sabandja
lake to Geiveh, the Pilgrim makes a detour to visit Nicaea
(Isnik). The Antonitie Itinerary, in this route, makes the
same detour (p. 140). From Nicaea the pilgrim probably
rejoined the main road to the East by the shortest path : if
so, he would go to Geiveh. Tottaion, which is calle4. by
Hierocles rege-tataion (i.e. regio Tataioii), must be on the
Sangarius near Geiveh, and Midus or Mcedos must be
situated on the road at the proj.cr distance from Nicaea.
Dablis, the next important station, was doubtless near
TereklU, as indicated on Kiepert's map. Thus far the

AN ITINERARY. yj

evidence of the Bordeaux Pilgrim has agreed very well
^ith the Antonine Itinerary ; but in the next stage there is
serious contradiction :

Pilgrim.

Anton. Itin,

Dablis -

- Dablis

Cerate, 6 - -

-

Frontier of Galatia, lO

- Cenon Gallicanon, i8

Dadastanum, 6

- Dadastanum, 21

Considering the distance on the map, we have little
doubt that the Pilgrim omits a imitatio between the frontier
and Dadastanum. The site of this city must be sought
about the place where Kiepert places the name on his map.
Juliopolis was certainly situated near the point where the
road crosses a river a little to the west of Nalli Khan.
About ten miles further to the east the road crosses the
river Siberis (called by Pliny Hierus, and by the Pilgrim
Hycronpotamon), called on Kiepert's map Ala Dagh Su.

Half-way between this river and Bei Bazar, the site of
Lagania, called in Byzantine times Anastasiopolis, must
be looked for. The little mutatio called Petobroge, which
bears a Gallic name like Eccobriga, Allobroges or Allo-
briges, etc., has now become the chief town of the district,
Bei Bazar.

Mnizos was apparently situated near where the road
crosses the Emir Tchai. Malogardis, or, according to the
more probable form of the Antonine Itinerary, Manegordus,
was in all probability situated near Gelen^dos about midway
between Mnizos and Ancyra : inscriptions have been found
there. Lake Cenaxis should be easily found.

The course of the road beyond Ancyra is very uncertain.
The position of Colonia Archelais at or near Ak Serai
would give a clue to the general direction, but this position
is not universally accepted and has never been positively
proved. It is not therefore till we come to Tyana, the

38 AN ITINERARY

modern Kiz Hissar, that we find a certain and positively
proved point on the course of the road. Between Ancyra
and Tyana there are three possible routes : two of these
imply that Colonia Archelais was, as Leake first argued,
near Ak Serai, while the third requires Archelais to be
placed very much further to the east. The three routes are
as follows: (i) the shortest practicable path from Ancyra to
Ak Serai by Kotch Hissar ; (2) a path u hich follows the
course of the Halys as closely as possible; (3) the modern
road from Ancyra to Kir Sheher, and thence south by
Yarapsun and Nev Sheher to Nigde. The first of these
routes is generally favoured by modern geographers, and is
supported by the high authority of Kiepert : the third is
advocated by Mordtmann and others : the second has, so
far as I know, not been adopted by any modern authority ;
but I feel confident, for reasons uhich could only be given
in a general survey of Cappadocian topography, that it is
the true one.

In determining the course of this road, it is a most
important consideration that the road from Ancyra to
Caisareia coincided with the road to Archelais as far as
Parnassos. Mordtmann's view, which places Parnassos
at Kir Sheher, fulfils this condition admirably ; whereas
it cannot be supposed that Kotch Hissar, where Kiepert
places Parnassos, could ever have lain on the direct road
from Ancyra to Caesareia. The situation of Parnassos,
therefore, where the roads fork, is the critical point in this
question.

If we place Parnassos at Kir Sheher, its actual distance
from Ancyra agrees with the ancient authorities, but the
road onwards to Tyana can hardly be reconciled with
them. If we place Parnassos at Kotch Hissar, the actual
distances to Ancyra and to Ak Serai arc both decidedly
less than the ancient estimates.

AN ITINERARY

39

I would look for Parnassos on the Halys, not very far
from the modern bridge, called Kessik Keupreu, where the
direct road from Ak Serai to Kir Sheher crosses the river.
From Parnassos the road to Caesareia followed the Halys,
passing by Nyssa, which was on the river, while the road to
Archelais turned away to the south. Holding as I do that
Ak Serai is near the site of Archelais (which may, I think,
be proved from the Byzantine historian Ducas), I must
suppose that the route makes a slight detour in order to
include Archelais. The Bordeaux Pilgrim and the Anto-
nine Itinerary agree in placing Archelais on the main-road.
But we have already seen that these authorities agree in a
long detour from the straight road by way of Nicaea, and
we shall see that neither of them gives the straight path
across Cilicia.

No modern traveller has yet traced the course of the
Halys above and below Kessik Keupreu ; and the stations
between Ancyra and Parnassos are therefore quite uncer-
tain. The true name of the first station out of Ancyra,
Delemnia, is given in an inscription recently published
{ArcJicsologiscJie-EpigrapJiiscJie MittJieilnngen aus OcsterreicJi,
1885, p. 115). The second should, on the authority of
Strabo, be written Gorbeous (accusative Gorbeounta). It
should be looked for on the easy road between Agaboz
(Aboz) and Mohan Gol. The third is given as Orosologia
in Ptolemy, and Rosolatiaco in the Antonine Itinerary.
Andrapa was probably situated on the Halys, near Tchi-
kinal, and Aliassus, Aspona, and Galea arc to be looked
for on the road between Agaboz and Tchikinal. I have
seen a Roman roadway close to the west of Agaboz.
Galea should perhaps be written Gadea (in Greek FAAEA
and TAAEA), and identified with the Gadiana of Ptolemy
and the Kadena of Strabo: while Andrapa is in all pro-
bability the same as Ptolem)''s Andraca. In that case wo

AN ITINERARY.

must consider that Ptolemy and Strabo placed the Galatian
frontier ten to fifteen miles further north than the Bordeaux
Pilgrim does.

The first station south of Parnassos has been much cor-
rupted in the Itinerai'ics. The true name is Ozizala, and it
was the birthplace of St. Amphilochius, Bishop of Iconium
in the latter part of the fourth century. The direct road
from Nazianzos to Parnassos passed through it, and the
estate which belonged to the family of St. Amphilochius
and which was named Euphemias, was situated in the
territory of Ozizala. It was situated in a dry district, and
not on the Halys. Nitalis, w^hich is more probably the
true form than Nitazo, and Argustana are unknown.
Momoassos is certainly the same place as Ptolemy's
Nanessos : and the modern name, Mammasun, of a village
two or three hours east of Ak Serai, shows that the first
form is nearer the truth than the second. Nazianzos, the
modern Nenizi, has been corrupted to Anathiango : and
Carbala, a village in the territory of Nazianzos, where the
family of St. Gregory Nazianzenus had an estate, has
retained its name as Gelvere, a village about six miles
south of Nenizi, inhabited only by Greeks. Chusa, a pro-
bably corrupt form, is never mentioned elsewhere. Sasima,
where St. Gregory Nazianzenus was bishop, is the modern
Hassa Keui, and Andavilis is the modern Andaval.

South of Tyana there is only one route possible : Faus-
tinopolis is near Pashmakchi, and Podandos retains its
name under the form Bozanti, while the name Caena occurs
only in this one place. Mansucrine is a corruption of Mop-
sucrene^ {Mo-^ov Kpr\V7)\ it is mentioned by Anna Comnena
as the first station out of Tarsus). There is here a gap in
the Antonine Itinerary^ which has hitherto coincided with the
Pilgrim : there can be little doubt however that the gap is
1 ^\n\i-^ovKoi]vt] is a common Byzantine form.

AN ITINERARY. 41

due to the omission of Mopsuestia following almost imme-
diately after Mopsucrene. Between Mopsucrene and Mop-
suestia the Pilgrim's loute and presumably also the
Antonine Itinerary diverge once more from the direct road
in order to include the important city of Tarsus.

At Mopsuestia (3Iuyjrov'EaTia), the modern Missis on the
Sarus, the road as described in the Antonine Itinerary
diverges from the Pilgrim's route. The latter goes straight
across the plain to Castabala (misspelt Catabolo), which
was situated near the head of the gulf of Issus, while the
former takes a circuitous route by ^gae (now Ayash) near
the mouth of the Sarus, and thence skirts the coast of the
gulf to Castabala. At Baiae, the modern Payas, the ex-
treme point of Cilicia is reached.

N.B. As I have never traversed any part of this route,
I can only put down the notes which should guide the
traveller who would make a systematic exploration of the
Pilgrim's road,

W. M. JR.

APPENDIX II.

The section of the Itinerary between Ptolemais and
Caesarea presents several difficulties, owing to the corrupt
nature of the text. There appears to have been an inter-
change of place between Calamon and Sycaminon ; and a
station seems to have been lost, for the total distance is
thirty-seven Roman miles, instead of thirty-one, as given in
the text.

Calamon was the station of a cohort of Roman kniqjhts,
and of some native mounted archers; hence it has been
identified with the Castra of the Talmud, a place, not far
from Hepha {Haifa), which was inhabited by Minim, or
pagans. Captain Conder further identifies it with the
'castra Samaritanorum' oi Ant. Mart, (iii.) and the modern
Kefr es Sanitr, In Les Cheniins de Jernsalevi, by Ishak
Chelo (1333 A.D.), it is stated that people went by sea from
Caisarea to Kalamun, and thence to Kaifah {Haifa) ; this
would lead to the inference that Calamon was on the sea-
coast, and in this case it must have been at Tell es Scniak,
a position that answers to that of the ' Castra S.' of Anto-
ninus, which was one mile from Sycaminon. On the other
hand the name Kalamitn, though not known now, appears
on the maps of Jacotin, Berghaus, and Robinson, near Kefr
es Samir. Tell es Semak (mound of the fish) may perhaps
be the Porphyrion of Ant. Mart, iii., a town identified by
the Crusaders with Haifa,

AN ITINERARY. 43

Sycaminon is alluded to by Jostphus {Ant. xiii. 12, ^ 3)
as the place where Ptolemy Lathyrus landed an army of
30,000 men to attack Ptolemais; and Eusebius and Jerome
(Onoin.) mention that in their day it was called Hepha
(Haifa). It is now, probably, Haifa el 'Atikah, between
Rds el Keriim and Haifa, the most favourable point on the
coast for the disembarkation of a large army ; the rival site
Tell es Scinak is completely exposed to winds from all
quarters except the east, and so not a suitable landing-
l)lace. Haifa cl Atikah is exactly twelve Roman miles
from Acre (Ptolemais), the distance given in the Itinerary
to Calamon.

Certa or Cirtha has been identified by most com-
mentators with 'AtJiltt, afterwards the Castellum Peregri-
norum of the Crusaders. ' AtJuit, however, is fifteen Roman
miles from Caesarea, instead of eight, as in the Itinerary, and
it is proposed to meet this difficulty by supposing that a
number has dropped out opposite the ' Frontier of Syria,
Phoenicia, and Palestine.' The southern boundary of Phoe-
nicia is said by Ptolemy to have been the river Chorseus,
between Dor and Cc-esarea, now probably the Nahr Diifieh,
or Kardjeh, whose mouth is six and a half Roman miles
from Kaisarteh, and one from TantitraJi (Dor). In the Tab,
Pent, a river, apparently a boundary, is shown falling into
the sea immediately south of Dora, eight miles from
Caesarea. Pliny, on the other hand, calls the river Croco-
dilon, now the NaJir Zerka, the southern boundary of
Phoenicia ; this river, which may be compared with the
Shihor Libnath of Josh. xix. 26 (see Reland, 2Z<^), is about
two miles from Kaisarieh.

The distances given in the Itinerary and the sites have
been discussed by M. Ganneau [BnlL de la Soc. d. G4o'
1875); by Captain Conder [P. F. Qy. Stats., 1876, pp.
30, 21, and 1877, pp. 187-190); and by M. Guerin,

44

AN ITINERARY.

(Samarie,n. 2^i-2^g, and 274-276). The general conclu-
sions arrived at will appear from the following tables :

It in. Hie. Itin. Ant. Identi^cations proposed.

Ptolemais - - Ptolemais Acre

Calamon --xii Tell es Semak

(Gudrin), Kefr es
Samir (Conder),
near Kefr es Sa-
mir (Ganneau)
Sycaminon - ill Sycaminon- xxiv - - - Haifa (Ganneau,

- Gudrin), Tell es
Semak (Conder)
Mount Carmel ------------

Certa - - - viii 'Athlit

Fines - Nahr Dufleh

Cassarea - - viii Caesarea - - xx - - - Kaisarieh
Total - xxxi xliv

Proposed reconstruction of Itinerary. Measured distances.

Roman Miles.

Ptolemais- - Acre

Sycaminon - xii Haifa el 'Atikah - iif

Calamon - - ii or iv* Tell es Semak - - 2

Mons Carmelus Kefr es Samir - - 2J

Certa - - - viii or vi^ 'Athlit - - - - 6|-

Fines Syriaa - viii Nahr Dufleh - - 8^

Caesarea - * vii Kaisarieh - - - 6|-

Total- - xxxvii Total ' • - yj

* According to the identification of Calamon with Tell es Semaky
or Ke/r es Satmr,

APPENDIX III.

The questions connected with the Pool of Bethesda are of
so much general interest that it has been considered
desirable to treat them at some length.

The Name. — (i) In the Authorised Version (John v. 2)
the pool is said to have been called in Hebrew, Bethesda
(B>3^£ff6a), as if * house (place) of mercy/ or perhaps, as sug-
gested by Reland (856), the ' place of the pouring forth ' of
water.i This reading is supported by the high authority
of the best known Syriac text, the Peshito ; it has also
respectable support in MSS. and Versions, and internal
evidence pleads strongly for it. The complete absence of
any allusion in non-Christian writers to such a pool makes
it very likely that its name is an invention of the Evangelist,
and, if so, Bethesda was the one likely name for him to
choose (Spath., Protestn. Bibei ad Joann.^ v. 2). The
weight of MS. authority is, however, undoubtedly against
the reading Bethesda ; and the Revised Version gives, in
the margin, the alternative readings Bethsaida and Beth-
zatha.

(2) The reading Bethsaida, (B7j^(ra/3a) * a fishing place,* is
supported by the Vatican and Vulgate texts, and by the
Syriac Version revised by Thomas of Harkel (616 A.D.) ;
it is also the form used by the Pilgrim of Bordeaux. This

* With this may be compared the Arabic Beit el Ma, * place of
water ' — a name applied to springs near Antioch, and at Ndblus.

46 AN ITINERARY,

name, however, which might naturally be given to a town
on the shore of the Sea of Galilee, is scarcely applicable to
an open reservoir crowded with bathers.

(3) The reading Bethzatha (BTj^'^a^a), * place of olives/ is
supported by the high authority of the Sinaitic text, and it
is the form used by Eusebius in the Onomasticon (S. V.
B>5^a^a), where a & has dropped out. The Belzetha (/SiX^g^a)
of the Cod. Bez. is also a corruption of the same word.

(4). The name Bezetha (Bs^s^a), by which Josephus
distinguishes the hill north of the Temple, is merely a
different form of Bethzatha (BriQl^add) -^ and it may be sug-
gested as possible that the pool derived its name from the
hill, and was known as the * Pool of Bethzatha ' (Bezetha).
In connection with this suggestion it may be remarked
that the ' Pool of Siloam * is supposed to have been so
named from the rock-hewn channel which conveyed to it
the waters of the Fountain of the Virgin.

(5). In John V. 2 (R.V.) the Pool of Bethesda is said to
have been ' by the sheep-^^/^,' where the word * gate * is
supplied. Eusebius, however, in the Onomasticon calls
Bethesda *the sheep-pool,' and all other writers follow
him. Chrysostom, quoting John v. 2, reads rrPolSariTir,
7io7.'j;j.(3yi^^a, * sheep-pool ;' and this agrees with the reading
of the Sinaitic Version, as well as with that of the Vulgate,
^ probatica piscina / see also Athan., Cyril, etc., as quoted
below.
j Notices in Early Writers. — * Now there is in Jerusalem

1 In the LXX. we occasionally meet with Beth (Be0) instead of
Bai9, or B7J0, as in Be^yt^aijo (Vat.), I Chron. ii. 51 ; BeSoroj'p (Alex.J,
Josh. XV. 58, etc. The 0 also sometimes disappears as in Bai^aXaO
(Vat.), Josh. XV. 27, and Ba«/twv (Vat.), Jer. xlviii. 23 ; and in Syriac
and Chaldee the final * th ' may be and is dropped. No importance
therefore attaches to the substitution of « for »;, or to the disappearance
of the 0 ; and so far as reasons of language go, Be^t^a, B)/?a0o,
^i]%laBa^ etc., may be different forms of the same word.

AN ITINERARY, 47

by the shcQ^-gate a pool, which is called in Hebrew
Bethesda, having five porches (ffroa/). In these lay a
multitude of them that were sick, blind, halt, withered.
[Waiting for the moving of the water, for an angel of the
Lord went down at certain seasons into the pool, and
troubled the water : whosoever then first after the troubling
of the water stepped in was made whole, with whatsoever
disease he was holden.i] And a certain man was there
. . . I have no man, when the water is troubled, to put me /
into the pool.' — John v. 2-7 (R.V.). • — '

Bethesda ' a pool (xoXu/xjS;5^^a) in Jerusalem, which is the
sheep-/W, formerly having five porches. It is now identi-
fied with the twin pools («v raT; 'Ki,u.vaig d/6vfioic), of which
one is supplied by the periodic rains, whilst the water of
the other is of a ruddy colour — a trace, they say, 0/ t/ie car-
cases of the sacrifices ^ which were formerly cleansed in it
before offeriyig ; whence also it was called rrpojSuriK'ff, *sheep-
poo/.' — Euseb., Onom. (s.v. B^j^a^cc); 330 A.D.

* There was at Jerusalem a sheep-pool, which is still in
existence ; it had five porches (trroa/), but the structures
surrounding it are now destroyed.' — Athanasius (?), De
Semente ; Migne, xxviii. 164; 320 A.D. (?)

* Further in the city are twin pools (piscinae gemellares),
with five porticoes, which are called Bethsaida. There
persons who have been sick for many years are cured ; the
pools contain water which is red when it is disturbed.' —
I tin. Hieros.; 333 A.D.

' The sheep-pool (crpo/3ar/x^ xoXy/x/S^j^^a) was in Jerusalem
it had five porches (<jroa/), four surrounding it, and one in

the middle' (r'iffffapag /j^h 'zipiTps'^o-jffuij fMiGTiv 6's ''J^" 'TiiiJ^rn^TTtv). —
Cyril of Jerus., Horn, in Par.,\2\ Migne, xxxiii. 1133
370 A.D.

'There is in Jerusalem a sheep-pool (-r/^c/?. xoX.) ,*

^ In the margin only. ^ Lit., of the * victims.'

48 AN ITINERARY.

John V. 2, as quoted by Chrysostoin, ht Joan. ; Migne, lix.
203. This reading agrees with the Sinaitic Version and
the Vulgate.

Jerome (Onoin.) agrees with Eusebius as quoted above;
420 A.D.

' The pool which was once called sheep-/^^/.' — Cyril
Alex., In Joan.^ lib. 12; Migne, Ixxiv. 636; 430 A.D.

* Bethesda is visible and remarkable by its double pool
(gemino lacu) ; the one is commonly filled by the winter
showers ; the other is distinguished by its red waters.*
— Eucherius, De Loc. Sand.; 440 A.D.

* From the house of Pilate to the sheep-pool (piscina
probatica) is more or less one hundred paces. There Christ
cured the paralytic, whose bed is still there. Near the
sheep-pool (or '* in the sheep-pool " according to some
MSS.), where the sick wash and are healed, is a church

1 ofthe Blessed Virgin.' — Theod.,Z?^ TVrr. 5^;/r/.,viii.; 530A.D.

* Returning to the city (from Aceldama), we came to a
swimming-pool (piscina natatoria) which has five porticoes,
and in one of them is the Basilica of St. Mary, in which
many miracles are wrought. The pool itself is now choked
with filth, and therein are washed all the necessary utensils
of the city. We saw in a dark corner an iron chain with
which the unhappy Judas hanged himself.' — Ant. Mart.,
xxvii,; 570 A.D.

* I enter the holy Probatica (Tgo/3ar/x^ ay/^j) where the
illustrious Anna brought forth Mary.' — Sophr. ; Anac, xx.,
Migne., Ixxxvii. 3. p. 3821. In the same place the paralytic

.was cured, /. c, p. 3823.; 630 A.D.

* Unto us is born, in the holy Probatica (iv ayiqi vpoSartxri),
the mother of God,' etc. — ^Joan. Dam., In nat. B. V. Mar. ;
Migne, xcvi. 669. See also the curious apostrophe to the
Probatica (/. r., p. 61^) and De Fide Orth.^ lib. iv. ; Migne, .
xciv. 1 1 57; 730 A.D.

AN ITINERARY. 49

From the church of St. Sion, in the middle of Jerusalem,
Willibald went ' to the porch of Solomon, where is the pool
where the infirm wait for the motion of the water, when
the angel comes to move it ; and then he who first enters
it is healed. Here our Lord said to the paralytic, " Rise,
take up thy bed and walk." ' — Will, Hod, xix.; 726 A.D.

A church of St. Mary, in the Probatica, where she was
born {Commem, circ. 808 A.D.). The tract Qualiter sita
est Civ. Jerusalem^ supposed to have been written before
the First Crusade, places the sheep-pool east of the iemplum
Domini (Dome of the Rock) and outside the gate of the
Atrium, which appears to have been conterminous with
the Haram Area.

Nature of the Pool. — The Greek word M\vfil3ri&P&, *a 1
swimming-bath,' translated ' pool ' in John v. 2, is used in
John ix. 7- 1 1 for the 'pool' of Siloam ; and in Josephus
for the pools Struthion and Amygdalon (B. /., v. 11, § a)
and the pool of Solomon {B./., v. 4, § 2) ; its equivalent in
Latin is Piscina. These swimming baths, pools, or reser-
voirs were, as a rule, rectangular in form, and open to
the air ; and they were often surrounded by columns,
or by porticoes (Grodi) in which the bathers undressed
themselves, and lounged before or after bathing. Siloam
is said, by the Bordeaux Pilgrim to have had four such
porticoes, and remains of them have been found by excava-
tion at the modern pool of that name. The Roman bath
(piscina) at Bath, seems to have had similar porticoes, and
its appearance when perfect must have been not unlike
that of the Pool of Siloam. Bethesda had five porches, or
jporticoes, and much ingenuity has been expended on their
jarrangement. The explanation is very simple when it is
remembered that Bethesda was a double pool : there was a .
portico on each of the four sides, and the fifth, as stated
by Cyril of Jerusalem, was in the middle between the

4

50

AN ITINERARY.

two pools. It may be inferred from this arrangement that
the twin pools were on the same level, close to each other,
and not of any very great size. The porticoes of the pools
of Silosm and Bethesda may have been on some such plan
as those suggested below ;

Siloam Bethesda

■ WHB » ■■

Position of Bethesda. — The Bible narrative indicates that
Bethesda was in Jerusalem, and that it was an open reservoir
having five porticoes. In the fourth century Eusebius, who
gives no indication of position, speaks of the porticoes as
having formerly existed; and the tract ^ De Semente'
expressly states that they had been destroyed. Eusebius,
moreover, says that the xoXy/A/3?3^^a was then identified with
the twin X/>va/, as if some change had taken place in the
character of the reservoir ; and it may be remarked that
Eucherius uses the word lacus instead of the usual piscina.
The Bordeaux Pilgrim tells us that Bethesda was more
within the city than two large pools, at the side of (in the
vicinity of) the Temple, which have generally been identified
with the Birket Israil, and the pool that formerly existed
near the Church of St. Anne. In the sixth century
Theodosius says that the pool was about lOO paces from
the house of Pilate, which he and Antoninus identify with
a Church of St. Sophia, apparently not far from, if it be
not the same as, the ' Dome of the Rock.'

The general tenor of these accounts seems to indicate
that Bethesda was identical with the twin pools now k..^v\n
as the ' Souterrains ' of the Convent of the Sisters of Sion.

.l.V ITTNERARY. jc

We have here two pools cut in the rock, side by side with a
partition five feet wide between them, and covered by
vaults. The total length is 165 feet, and the breadth 48
feet, and a never-failing supply of water enters at the
north-west corner. The pools are peculiarly situated in
what must have been the rock-hewn ditch between Bezetha
and the fortress ©f Antonia ; and this may have led to the
name * Pool of Bezetha or Bethzatha,' as suggested above
(p. 46) ; their position with regard to the Temple would
also have been convenient for washing the * victims ' offered
on the altar.i The source from which the pools derived
their supply of water is unknown, but an aqueduct has been
found running into the western pool from the north ; and
there may also have been one of those ' drifts ' or rock-
hewn tunnels for the collection of water, of which there is
an example in the W^dy Biyar, near Solomon's Pools.
Water running into the pool from such a drift would
naturally carry with it and deposit some of the red earth
of which the soil north of Jerusalem is composed, and this
when disturbed would produce the ruddy colour noticed by
Eusebius and the Bordeaux Pilgrim. With regard to the
movement of the water, which appears to have taken place
at uncertain intervals, it is now generally accepted that the
passage attributing the disturbance to the intervention of
an angel is spurious ; we know nothing of the times and
circumstances under which the movement occurred, and
can only suggest that it may have been caused by an
intermittent flow of water from the aqueduct or * drift.*
During the rainy season and for some time afterwards
there would be nothing unusual in such an intermittent flow.

* The lambs for the daily sacrifice were kept in one of the chambers
of Beth Mokadh at the north-west corner of the Temple court. —
Lightfoot, Prospect.^ xxix.

3 See P. F. Q. S., 1872, pp. 47-51 ; and for a description of the
souterrains, P. F. Mem. : Jerusalefn. pp. 209-212.

4—2

52 AN ITINERARY.

Mons. Glermont Ganneau^ has identified these souterrains
with the pool Struthion of Josephus, at the side of which
Titus erected one of his mounds against the fortress
Antonia ; and he explains the meaning of the name
Struthion to be " the sparrow's pool," that is to say, the
little pool, by a sort of popular sobriquet' It seems.
however, more probable that, in this case, the word
Struthion means 'soapwort,' and that the name VSoap-
wort Pool ' was connected with the plant used for cleansing
the wool of the sheep used in the sacrifices. There would
thus seem to be a connection between the * Soapwort
Pool,* the * Sheep Pool,' and Bethesda, and they were
possibly different names for the same pool.

The history of the pool appears to have been somewhat
as follows: When Titus erected his mound against Antonia
the porticoes were destro}ed ; and on the rebuilding of
Jerusalem, as ^lia Capitolina, the open pool (xo'kvfj.Sri&pu)
was transformed into a closed reservoir (xi/Av^). The pool
gradually became choked with filth, and at some period
prior to the Crusades, the site of Bethesda was transferred
to the pool near the Church of St. Anne. The general
aspect of the pool before the destruction of the porticoes
is indicated in the subjoined sketch, for which I am indebted
to Captain Conder, R.E.^

The Pool of Bethesda, or Piscina Probatica, is now
identified with the Birket Israil, but this identification does
not appear in any writer before Brocardu, (1283 A.D.).
The earlier historians of the Crusades applied the name
Piscina Probatica to a large reservoir adjacent to the
Church of St. Anne, which is now completely covered up
and lost. This pool and the Birket Israil are generally

1 P.F. Q. S., 187 1, 106,

2 It is quite possible that the whole extent of the pool has not yet
been discovered, and that it may have had a greater width than is
shown on the plan. . • ...

AN ITINERARY.

53

supposed to be the two large pools alluded to by the
Bordeaux Pilgrim, as being near the Temple (ad latus
lempli ;) and William of Tyre (viii. 4) states that their

Sir C. Wilson's proposed Restoration of the Traditional
Pool of Bethesda.

Scale of Feet.

10 0

10 20 . 30 40

50

lll.'ll.lM

1 1 1 1

_J

C. R. C.

7-5-86

water supply was brought by aqueducts from without the
city.i The Birket Israil is situated near the mouth of the

^ In the Citez de Jerusalem a spring is mentioned in front of St.
Anne ; Brocardus and others allude to water in the upper pool ; and

5'4

.AN ITINERARY.

valley which runs into the Kedron, south of SK Stephen's
Gate ; the other pool is higher up the same valley, and
must theref.)re be at a higher level ; it is clear then that no
arrangement of five porches, such as that described above,
could have existed, and that these pools cannot represent
the Bethesda of Eusebius and the Bordeaux Pilgrim.

Dr. Robinson's suggestion that Bethesda may have been
at the Virgin's Fountain in the Kedron Valley is hardly
tenable, for there is no trace or tradition of anything that
could be called a xoXu/x/3;3^fa in that locality.^
Sketch showing position of Pools north of the Haram Area.

1. Ecce Homo Arch.

2. Aqueduct.

3. Souterrains at the Convent of the Sisters of Sion ; Struthion of
Josephus ; Bethesda of fourth century.

Sandys saw water, which must have come down the valley, trickling
through the north wall of the Birket Israil. The source from which
this water came is an interesting subject for speculation ; it was pro-
bably to the north of the city, and the same as that which supplied
the souterrains at the Convent of the Sisters of Sion, and the reservoir
at the Church of the Flagellation.

* It may be remarked that the Jews, at the present day, bathe in
the Virgin's fountain when the water rises, as a cure for rheumatism.

AN ITINERARY. 55

4. Church of the Flagellation.

5. Birket Israil ; the modern Bethesda.

6. Supposed position of the mediaeval Bethesda.

5 and 6. The two large pools of the Bordeaux Pilgrim.

7. Church of St. Anne.

8. St. Stephen's Gate, or Gate of the Lady Mary.

9. Pool of the Lady Mary.

10. Haram Area.

11. Platform of the Dome of the Rock.

Church of St. Mary. — Before leaving the Pool of Bethesda
a few words seem necessary on the curious tradition which
places the birthplace of the Virgin in close proximity to the
pool, or, according to some writers, in one of its porticoes.
The earliest notice of this tradition is in Theodosius, 530
A.D., and it is scarcely necessary to add that it rests on no
foundation. The legend appears to have originated in that
desire to localize all the events of the Virgin's life {e.g.y her
death in the * Mother Church of all Churches* on Sion),
which grew up in the fifth century after the Council of
Ephesus ; and we should probably not be far wrong in
attributing it to Juvenal of Jerusalem. The modern
Church of the Flagellation* apparently occupies the site of
the original Church of St. Mary ; and when Bethesda was
transferred to the pool near the Church of St. Anne, the
birthplace of the Virgin was found in the grotto beneath
that Church.

It is perhaps worthy of remark that the Arab name of
the Church of St. Anne is Beit hamia, * House of Anne,' an
expression which is exactly identical with Bethesda, both
signifying * House of Mercy.' The Mary legend has also
left traces in the iVrab nomenclature of this portion of the
city ; as Bab Sitti Maiyam, ' Gate of the Lady Mary ' (St.
Stephen's Gate), and Birket Sitti Maryam, * Pool of the
Lady Mary,' outside the walls.

APPENDIX IV. \

THE POSITION OF SION IN THE FOURTH AND FOLLOWING
CENTURIES.

The passage, in the original, relating to Sion reads as
follows :

*Item exeunti Hierusalem, ut ascendas Sion, in parte
sinistra et deorsum in valle, juxta murum, est piscina, que

dicitur Siloa Ex^ eadem asccnditur Sion, et

paret, ubi fuit domus Caiphe sacerdotis, et colunina adhuc
ibi est, in qua Christum flagellis ceciderunt. Intus autem,
intra murum Sion, paret locus, ubi palatium habuit David."^

It is evident from this passage that the Bordeaux Pilgrim
considered the western hill of Jerusalem to be Sion. He
passes from Jerusalem, that is the Temple mount (^Haram
esh Sherif), which he has just been describing, to Sion, and
he mentions that Siloam lay to the left of his road ; this
would not have been the case if Sion had occupied any
other position than that now assigned to it. Whether the
Pilgrim was right in his identification is another question ;
it seems impossible to accept a Christian tradition, even
though it be of the fourth century, which is in such direct
conflict with the very positive statements, connecting Sion
with the Temple mount, which are to be found in the first
Book of Maccabees.® The author of this book is unknown,

^ Some MSS. read * In eadem.'

* The text adopted by the Socidtd de lOrient Latin.

• See especially i Mace. iv. 36-38, v. 54, and vii. 33.

AN ITINERARY. 57

but, whoever he may have been, he certainly knew Jerusalem
well, and is more likely to have been correct upon a question
of local topography than the Christians of the fourth century.
The theory that the name Sion was transferred from the
western to the eastern hill after the return from captivity,
and that at a later period, fourth century A.D., it was re-
transferred to the western hill, is quite untenable, and
unsupported by any evidence, documentary or otherwise.
There is no direct clue to the position of Sion in the Old
Testament, where the name is apparently used in a double
sense ; topographically it perhaps denotes the whole or
part of the Temple mount, and poetically and figuratively
the two hills and entire city of Jerusalem.

The point to be considered here, however, is the position
of Sion in the fourth and following centuries, and it must
be confessed that the evidence is somewhat conflicting.
Rabbinical tradition certainly connects Sion with the
eastern hill, upon which the Temple was built ; and so
does Origen {In Joan, iv. 19-20 ; Migne xiv. 417). Eusebius
{In Is.y xxii. i) takes the same view, and so apparently does
Jerome in some of his writings (see below). On the other
hand, Eusebius and Jerome in the Onomasticon (s, v.
' Acheldemach' and 'Golgotha') evidently connect SJDn with
the western hill ; and in this they are followed by all later
writers. It may be remarked that the Pilgrim alludes to
the eastern hill as 'Jerusalem,' apparently adopting the
phraseology of the period, which gave to Corstantine's
buildings the title * New Jerusalem,' in contradistinction to
the older city, 'Jerusalem,* on the eastern hill.^ May we
not suppose that as there were two Jerusalerrs so there

1 * On the very spot which witnessed the Saviour's ?ufferings the
New Jerusalem was constructed, over against the one celebrated of
old,' — Euseb., Vi/. Const., iii. 33. Socrates and ethers write in some-
what similar termsw

5^

AN ITINERARY,

A The two large JPools

B The, tflftfin pools ofBethsaJ^A

C FrdbtLble position of the, aricfinal Csiie ot^ion

CrBite. of*

Hfeapolis

JSionGate,
Ch t^iEbus^^afCaiaphajB

Scale ^

/ffolartii t inn eon ^ana .4tiO g/icTiti^A

\GAl>rr.

AN ITINERARY, 59

were two Sions — the old connected with the Temple, and
the new, on which stood * the Mother of all Churches ' — and
that the application of the name to the eastern hill fell
into disuse and was soon lost when Christianity became the
religion of the State ? Possibly also, as Sion was looked
upon as the citadel of Jerusalem, the name was connected
with the citadel, now existing, on the western hill, and so
was transferred to the hill itself, when the more ancient
citadel on the eastern hill was destroyed after the capture
of the city by Titus. It is perhaps deserving of notice
that the earlier writers, when commenting on Scripture,
connect Sion with the eastern hill, but when they deal
with topographical features as existing in their day, they
identify Sion with the western hill.

Jerusalem at the date of the Pilgrim's visit differed little,
except as regards the new buildings of Constantine, from
the ^lia of Hadrian ; and the walls of JEWs. probably
followed nearly the same line as those of the present day.
There was, however, at that time a wall on the northern
brow of modern Sion, mentioned afterwards by Arculfus
(i.), which was apparently built on the foundations of the
first wall of ancient Jerusalem, and ran from the Jaffa Gate
to the edge of the cliff overlooking the causeway at
Wilson's Arch. It would also appear from the direction of
the modern streets, and from a plan of Jerusalem of the
twelfth century, that the city was divided into four quarters
by two main streets ; one, running eastward, from the Jaffa
Gate, which passed through the Haram Area, and the
Golden Gate, or postern near it, to the Kedron Valley;*
the other, running southward, from the Damascus Gate,

^ Before the Haram Area was closed by the Moslems, the shortest
way from a large portion of the city to the Kedron Valley lay through
it : and the existence of such a road is clearly indicated in some of

the old narratives.

6o AN ITINERARY.

which seems to have left the city by a gate to the east of
the modern Sion Gate, and to have been continued thence
to the Valley of Hinnom.^

On the plan on page 58 I have attempted to indicate
some of the places mentioned by the Pilgrim.

Refer KNCEs to Sion in Early Christian Writers.

' But the Jews, who consider Sion to be sacred, think that place to
be the habitation of God, chosen by the Father of all, and for this
reason they say that the Temple was built in it by Solomon, and all
the Levitical and priestly ritual was performed there. . . . The Jews
call Sion, what it indeed is, the watch-tower.' — Oiigcn, In Joan^
iv. 19, 20 ; Migne, xiv. 417 ; A.D. 240.

' If also our own history hath any weight, we have seen with our
eyes in our own days the once famous Sion ploughed with yokes of
oxen by the Romans, and Jerusalem, as the prophecy itself declares,
reduced to utter desolation like a deserted hut.' — Eusebius, Dem.
Evang., vi. 13 ; Migne, xxii. 436.

' Sion is a high hill upon which the Temple of God was built.'--
Eusebius, hi Is., xxii. I ; A.D. 330.

* Isaiah li\^ed nearly a thousand years ago, and looked upon Sion as
a tent. The city was then standing, adorned with public buildings,
and at the height of its reputation ; and (his book) says, " Sion shall
be ploughed like a field ;" foretelling that which has come to pass in
our time. And observe the exactness of his prophecy, for he said,
" The daughter of Sion shall be left like a tent (A.V., cottage) in a
vineyard, and as a lodge in a garden of cucumbers " — now is this
passage fulfilled.'— Cyril, Caf., xvi. ; Migne, xxxiii. 944 ; A.D. 370.

' Now Sion is the hill on which the city of Jerusalem is built, which,
after it was taken by David, was named the City of David. Nor do I
doubt that there were holy men therein, when it possessed the taber-
nacle of God, and when afterwards the Temple was built.' — Jerome,
In Is., i. 21.

* But from the hill of Sion, on which Jerusalem is built ; and from

1 The existing Sion Gate, contrary to the usual custom, stands rt
the end of no street ; it was built by Suleiman when he rebuilt the
walls of the city in their present form, probably to lead more directly
to the Tomb ot David. The vievv that the position of the gate was
changed is supported by the twelfth century plan, which shows the
Coenaculum to the west of the Sion Ga.e. and not opposite as it is at
present.

AN ITINERARY. 6f

Jerusalem, in which is the Temple and the holiness of God.' — Jerome,
In Is.^ ii. 3.

' The burden of the valley of Vision was translated distinctly by the
LXX. the word of the valley oj Sion, althoujjh the words are not found
in the Hebrew. For this city is llie birthplace of the propnets, m
which the Temple was built, and the Lord hath often revealed Him-
?elf. . . . But in the tirrjes of Sennacherib, when Sobna the High
Priest betrayed a great p irt of the city to the enemy, and only Sion —
that is, the citadel and the Temple — and the nobles remained, after
the manner of the city of Rome, which during the Gaulish invasion
preserved the patricians and the flower of its youth in the Capitol.' —
Jerome, In Is.^ xxii. i, 2.

* Depart and go in to him who dwells in the tabernacle^ to Sobna the
guardian of the Temt)le — who, the Hebrew tradition declares, was
frightened at the threats of Rabsakeh, and surrendered and betrayed
the lower part of Jerusalem to the enemy, and, with the exception of
the hill of Sion and the Temple, nothing else remained which was not
held by the Assyrian.' — Jerome, hi Is.^ xxxvi.

' Sion and Jerusalem differ in their names ; but as there is one
city, so there is one Church.' — Jerome, In Is., xli. 25.

' Therefore doth Sion rejoice and Jerusalem is glad, one and the
same city (tor Sion is the citadel of Jerusalem), because her King
cometh to her. He who was promised in the prophecies of the
prophets.' — Jerome, Li Zach., ix. 9, 10.

* But how the middle part of the city was taken, and the rest of the
people still remained in the city, was shown both at that time and at
others : the northern and lower part of the city being taken, while the
hill of the Temple and Sion, in which was the citadel, remained in-
\iolate.' — Jerome, /// Zach.^ xiii. i, 2.

' And tUou shalt be chased, saith he, to the valley which is between
the Temple and Sion. For these two mountains, that of the Temple
and of Sion, are called the hills of God ; because that valley of Mount
Olivet, which is bounded on both sides by steep mountains, extends
its hollow as far as the hill of the Temple, which is the holy hill.' —
Jerome, In Zach.^ xiv. 5.

' We cannot doubt, especially those of us who live in this province,
that Siloe is the fountain at the foot of Mount Sion.' — Jerome, In Is..,
viii, 5, 6. Elsewhere {hi Matt.., x. 28) Jerome mentions an idol of
Baal at the foot of Mount Moriah where Siloe flowed, which looks as
if in the first instance he referred to the eastern hill as Mount Sion.

In the Onomasticon Sion is simply noticed as a hill in Jerusalem ;
but Aceldama is said by Jerome to have been to the south^ of Mount

1 Eusebius, from whom Jerome translated, places Aceldama to the
nofth of Mount Sion,

62 AN ITINERARY.

Sion ; and Golgotha is placed by Eusebius and Jerome to ih'* oorth
of Mount Sion. It would appear from the 07io7nasticon^ if we fMlow
Jerome, that Sion lay between AcelJama and Golgotha, a posj»»on
now occupied by the modern Sion with regard to the traditional sites
of those two places.

From the 'Sepulchre of the Resurrection' St. Paula ascended Siorr,
' which signifies citadel or watch-tower,' and saw there a church and
the Column of the Flagellation. — Jerome, * Per. Stae. Paulas,' vii. ;
A.D. 420.

Epiphanius speaks of 'the height (»/ clk^o) which once existed in
Sion, but which has now been cut down.' — 'Adv. Haer.' xlvi. 5 ; Migne,
xli. 844, 845.

' The site of the city (Jerusalem) is almost circular in form, with no
small circuit of walls, within which also it now includes the Mount
Sion, formerly a neighbouring hill, which now stands on the southern
side and overhangs the city like a citadel. The greater part of the
city lies below the Mount, situated on the flat portion of a lower hill.
The northern side of Mount Sion is occupied by clergy and religious
persons ; on a flat space on the summit are cells of monks surround-
ing a church which, it is said, was founded there by the Apostles in
reverence of the place of the Lord's resurrection, because, as promised
before by the Lord, they were filled with the Holy Ghost.'— Eucherius,
!., ii.

' These (the Tomb and Golgotha), however, are seen to be situated
beyond the Mount Sion, where the rising ground is depressed as it
stretches towards the north.' Siloam is said to burst forth at the foot
of the eastern side of Sion. — Eucherius, iv., vii. ; A.D. 440.

' From Golgotha to Saint Sion, which is the mother of all churches,
are 200 paces ; which Sion Our Lord founded with His Apostles.'
' From St. Sion to the House of Caiaphas, which is now the Church of
St. Peter, are about fifty paces.'— Theod., vi. ; A.D. 530.

Arculf (A.D. 670) stales that the Gate of David was on the west side
of Sion (i. i), and clearly identifies Sion with the western hill. All
later Christian writers prior to the Crusades hold the same view.

All Jewish writers connect Sion with the Temple hill, and Lightfoot
{^The Fall of Jerusalem^ § i) quotes from the Talmud, 'And on that
day (the fatal ninth day of the month Ab), a day allotted to vengeance,
the wicked Turnus Rufus plowed up the place of the Temple, and the
places about it, to accomplish what is si.id, Sion shall become a plowed
field.

APPENDIX V.

POSITION OF GOLGOTHA AND THE HOLY SEPULCHRE
ACCORDING TO THE BORDEAUX PILGRIM.

The full text of the passage relating to Golgotha and the
Holy Sepulchre is as follows : —

* Inde ut eas foras murum de Sion,i eunti ad portam
Neapolitanam ad partem dextram, deorsum in valle sunt
parietes, ubi domus fuit sive pretoriiun Pontii Pilati. Ibi
Dominus auditus est, antequam pateretur. A sinistra
autem parte est monticulus Golgotha, ubi Dominus cruci-
fixus est. Inde quasi ad lapidis missum est crypta, ubi
corpus ejus positum fuit, et tertio die surrexit. Ibidem
modo jussu Constantini imperatoris basilica facta est, id
est, dominicum mire pulchritudinis, habens ad latus cxcep-
toria, unde aqua levatur, et balneum a tergo, ubi infantes
lavantur.' (Text adopted by the Societe de I'Orient
Latin.)

Some twenty years ago the correct interpretation of this
passage, and the exact force of the words 'foras tmirtim*
were the subject of heated controversy. On the one hand,
it was maintained that foras miwuin simply expresses the
act of gcing outside the wall ; that the * Porta Neapolitana »
was so named from its being the gate by which the road to
Neapolis left Jerusalem, and that it occupied the position of
the present Damascus Gate ; and that the buildings in

* /'. foris m. de Sion ; V. foris murus de Sion.

64 AN ITINERARY.

course of erectioa by Constantine occupied the site of the
Church of the Holy Sepulchre. On the other hand, the
late Mr. Fergusson contended ^ that the Pilgrim meant
• that, passing outwards from the Sion Gate, a person going
to the Neapolitan Gate, outside the wall, " foris murum,"
has the house of Pilate down in the valley on the right
....;' and he identified the ' Porta Neapolitana ' with the
gate (Golden Gate) of the New Jerusalem of Eusebius ;
.md Constantine's church with the Dome of the Rock. In
his latest work,2 however, Mr. Fergusson, whilst maintaining
his identification of Constantine's church, did not insist
on the forced meaning oi fa-as murum ; and identified the
' Porta Neapolitana ' with the ' Porta Speciosa * of the
Middle Ages, in the west wall of the Haram Area.

There can be no doubt that foras murum has not the
meaning attributed to it by Mr. Fergusson, and the in-
terpretation of Porta Neapolitana as Gate of the New City
seems also somewhat strained. It must be remembered
that the Holy Sepulchre was discovered in 325 A.U., that
the buildings of Constantine were commenced in 326 and
dedicated in 335 A.D., and that the Pilgrim visited Jerusa-
lem in 333 A.D., two years before the buildings were
finished. It is unlikely that a town large enough to be
called Neapolis had sprung up round Constantine's un-
finished churches at the time of the Pilgrim's visit; and it
may be remarked that though the group of buildings at
the Sepulchre is often called New Jerusalem in
early Christian writings, in contradistinction to the old
centre of worship on Mount Moriah, it is never once

^ Notes on the Site of the Holy Sepulchre, p. 52. In the Dic-
tionary of the Bible, art. ' Jerusalem/ Mr. Fergusson says, * From this
it is evident that, passing out of the modern Zion Gate, he turned
round the outside of the walls to the left.'

2 Temples of the Je%vs^ p. 275.

AN ITINERARY. ^5

called Neapolis or the New City. It seems more natural
to suppose that, according to a very prevalent custom in
all countries, the gate derived its nanle from the first im-
portant town on the road which passed out through it from
the city. In this case the town would be Neapolis,^ whence
the Pilgrim had just arrived; and I believe the text can
only be explained by supposing the Porta Neapolitana to
have been a gate in the north wall of the city occupying a
position at, or not far from, the modern Damascus Gate.^
It follows from this identification that the buildings of
Constantine, mentioned by the Pilgrim, occupied the site
of the Church of the Holy Sepulchre ; and it may be
remarked that the principal points of interest in Jerusalem
are described in the most methodical manner. The Pilgrim
commences with the two large pools, and the Pool of
Bethesda at the northern end of the Temple hill ; he then
proceeds southwards, and, after making a complete tour
through the city, passes out by the Eastern Gate to the
Valley of Jehoshaphat and the Mount of Olives. All the
places are mentioned in their proper order, first from north
to south, and then from south to north ; the sites connected
with the Temple, Siloam, the house of Caiaphas, David's
palace, Golgotha and the Tomb, and the gate in the north
wall (see map, p. 58). Some difficulty exists in identifying
the ruins which the Pilgrim believed to be those of the
Praetorium, from the fact that he places them in the valley.
Several writers have supposed that he referred to the ruins

» At a later date, 530 A.D., Theodosius states (x.) that St. Stephen
was stoned outside the Gate of GaHlee (Damascus Gate), a name
which indicates that travellers passed out through it on their way to
Galilee.

* It is just possible, though not probable, that the name Porta
Neapolitana was attached to the Ecce Homo Arch, which is supposed
to have been erected by Hadrian when he built i^Iia on the ruins of
Jerusalem.

5

66 AN ITINERARY.

of the tower Antonia at the north-west angle of the Haram
Area, where modern tradition places the Praetorium. This
place, however, lies so high that any ruins near it could
not possibly be described as lying in a valley ; and the
narrative seems to demand a site not far from the western
entrance of the old Cotton Bazaar (^S?ik el Kattaniii.) For
the different sites assigned to the Praetorium see Tobler
{Topog. von Jerusalem, 220-229) ; and the English edition of
Antoninus's Itinerary (note to p. 19). The view held b}-
some recent writers is that the Prsetorium, at the date of
the Crucifixion, was the palace of Herod, near the Jaffa
Gate, which was certainly occupied by Gessius Fiorus, and
probably also by Pontius Pilate.

APPENDIX Vr.

The section of the Itinerary from Scythopolls to Neapolis
is incomplete, for it gives a distance of only twenty-one
Roman miles between the two towns, instead of twenty-
nine, which is the actual distance between Beisdn and
NAbltis as measured along the old Roman road. The
Pilgrim undoubtedly followed this road, as it was the
shortest route between the two places, and was part of the
great line of communication from Neapolis to Damascus.
The Antonine Itinerary is unfortunately even more defec-
tive, for it gives (197) a distance of only seventeen Roman
miles between Scythopolis and Neapolis.

Jerusalem Itinerary. Antonine Itinerary.

M.P. M.P.

Scythopolis - - - Scythopolis - - -

Aser - . - . - vi In Medio - - - x

Neapolis - - - - xv Neapolis - - - - vii

XXI xvn

Aser is evidently identical with the Aser which Eusebius
and Jerome {Onont.) identify with the Asher of Josh. xvii.
7", and place fifteen miles from Neapolis on the road from
that town to Scythopolis. This distance agrees with that
between A'^dblus and Teiasir, on the old Rornan road to
Beisdn, and we may therefore safely identify Aser with
Teiastr, a place which is also believed to be the Thirza of
the Bible. Between Scythopolis and Aser a station appears

68 'AN ITINERARY.

to have dropped out, for the actual distance is M.P. xiv.
which agrees more nearly with the reading (xvi) of the
Verona MS. ( V) than with the reading. M.P. vi, of the text.
The missing station was probably at K/t. Kaaitn, an ancient
site, possibly the Cola of Judith xv. 4, where there is a good
spring. This place is M.P. vii both from Beisdn and Teiasir,
being exactly half-way between the two places.

In the Antonine Itinerary Aser is omitted, and we have
in its place the station * In Medio,' which appears to be the
modern Kh. Ferweh at the southern group of springs in
Wddy Fdr'aJu This ruin is M.P. vii from Ndblns, thus
agreeing with the distance between In Medio and Neapolis,
and a number of fallen columns show that it must have
been a place of some importance on the Roman road.
The distance, M.P. x, opposite the station In Medio in the
text, is apparently that from the missing station, Aser. It
is given as M.P. vi and xii in two MSS. {Part, et Pind. 'iZ^
and is perhaps a corrupt reading of M.P. viii, the actual
distance between Teiasir and Kh. Ferweh,

The section of the Itinerary may be restored as follows :

M.P.

Scythopolis (Bethshean, Beisdrt) - •

„ (Cola, Kh. Kd'aAn) - . - vii

Aser (Thirza, Teiasir) ^ . ^ m ^ \'\\

In Medio {Kh. Ferweh) - - - - viii

Neapolis (Shechem, Ndblus) - - * - vii

xxix

THE END.

BILLING AND SONS, PRINTERS, GUILDFORD,

THE

PILGRIMAGE OF S. SILVIA OF

AQUITANIA TO THE

HOLY PLACES

(CiRC. 385 A.D.),

WITH INTRODUCTION AND NOTES,

BY

JOHN H. BERNARD, B.D.,

FELLOW OF TRINITY COLLEGE, DUBLIN, AND ARCHBISHOP KING's LECTURER
IN DIVINITY.

AN APPENDIX BY MAJOR-GENERAL SIR C. IV. WILSON, R.E.
K.C.B., K.C.M.G., F.R.S., D.C.L., LL.D.

LONDON :
24, HANOVER SQUARE, W.

1896.

CONTENTS.

PAGE

INTRODUCTION ----•-. 3

PILGRIMAGE OF S. SILVIA OF AQUITANIA TO THE HOLY PLACES • II
S. SILVIAE AQUITANAE PEREGRINATIO AD LOCA SANCTA - 79

APPENDIX - - - - - - - '1^7

ILLUSTRATIONS.

PLAN OF CONSTANTINE'S CHURCHES AT JERUSALEM - - I36

GROUP OF MOUNT SINAI - - - - - - I40

MAP TO ILLUSTRATE THE ROUTE OF S. SILVIA - - End

THE PILGRIMAGE OF S. SILVIA

(CIRCA 385 A.D.).

INTRODUCTION.

The MS. from which we derive our knowledge of the
'Pilgrimage of S. Silvia/ now for the first time translated
into English, was discovered in 1883 at Arezzo, in Tuscany,
by Signor G. F. Gamurrini, the learned librarian of a lay-
brotherhood established in that place. He published an
account of his discovery in Stiidi e Documenti di Storia e
Diritto (1884), and in 1887 issued a volume containing the
text of the MS., with introduction, facsimiles, and notes.
The MS. is said to be written in an eleventh-century hand,
and Gamurrini considers it tolerably certain that it was the
work of a monk at Monte Casino. It is mutilated in
several places, but contains a portion of the lost treatise,
De Mysterizs, by S. Hilary of Poitiers, and two hymns, as
well as the account of a journey to the Holy Land made
by a female pilgrim. It is with this latter that we are
here concerned.

The date of the pilgrimage can be fixed within a very (qw
years, as Gamurrini and others^ have shown. The arguments
upon which reliance may be placed are briefly as follows :

1°. In the account given of the services held at Jerusalem
throughout the year, we have frequent mention of the great
Church of the Resurrection, built by Constantine ; and we

^ Cf. Kohler in the Bibliothcqiie dc PEcolc des CJiartes (iS84)»
»1. xlv., p. 141.

THE PILGRIMAGE OF S. SILVIA.

also have an allusion (p. 44) to the Church of the Apostles
at Constantinople, completed by the same emperor in
337 A.D. On the other hand, there is no mention of the
churches of S. Stephen and S. Maria, which were built in
Jerusalem in the fifth century, before which date, therefore,,
we must suppose the pilgrimage to have been undertaken.

2°. On the pilgrim's visit to Charrae she made inquiries
of the bishop of that place as to the possibility of extend-
ing her journey inland, upon which he replied (p. 41) :
' Hinc usque ad Nisibin mansiones sunt quinque ; et inde
usque ad Hur, quae fuit civitas Chaldseorum, aliae mansiones
sunt quinque : sed modo ibi accessus Romanorum non est ;
totum enim tllud PerscB tenent! Now, Nisibis, which had
been taken by LucuUus in 72 B.C., was restored to the
Persians by Jovian in 363 A.D. This probably took place
not long before the pilgrim's visit, as she is not aware of
the cession having been made. The bishop's words (^ modo
ibi accessus,' etc.) also indicate that the transfer of territory
had been recently brought about ; but, in any case, we may
conclude that the date of the pilgrimage is later (and pro-
bably not very much later) than 363 A.D.

3°. The pilgrim saw the church of S. Thomas at Edessa
(p. 35), which she describes as *nova dispositione.' Now, it.
was finished under Valens in 372 A.D.^

4°. Further, her visit to Edessa was apparently made
during a period of tranquillity ; there is no mention of
the persecution of the Catholics by the Arians under the
sanction of Valens. Gamurrini therefore suggests that she
was there at a time when peace had been restored to the
church after Valens' death in 378 A.D.

5°. On the other hand, she speaks of the * martyrium ' of
S. Thomas as if it were distinct from the church. Hence
her visit must have been prior to the translation of the
tomb of S. Thomas to the new church, which took place in
394, under Bishop Cyrus.^

' Socrates, H. E., iv. 18.

* Chron. Edess. apud Assemani, B. O., i., p. 399.

INTRODUCTION.

6°. The bishops of Bathnse (p. 35), Edessa (p. 35), and
Charrae (p. 38), are described as confessors. This, in all
probability, refers to the persecution under Valens, who
put all the Catholic bishops out of their sees. Now,
Eulogius, Bishop of Edessa, died in 387-388, and was suc-
ceeded by Cyrus, who, as far as we know, and as is probable
from the character of Theodosius and Arcadius, did not
undergo persecution, and therefore was not a confessor.
Accordingly, the bishop whom the pilgrim saw would be
Eulogius, and this would fix her visit to Edessa as prior to
389 A.D.i

We conclude from these indications that the date of the
pilgrimage is from 379 to 388 A.D. We now go on to
determine the nationality and rank of the pilgrim.

Latin was her native tongue, although she understood at
least a little Greek, sufficient to explain Greek words and
phrases to the members of the sisterhood for whose benefit
she writes. Thus the priest showing her the garden of S.
John the Baptist at Enon (p. 31), describes it in Greek as
KryKo^ Tov dyuov 'Icodvvov, and then adds : * Id est quod
dicitis Latine hortus sancti Johannis.' Again (p. 46),
speaking of the evening service, called at Jerusalem
XvxvLKoVy she explains 'nam nos dicimus lucernare,' and
notes that at this service the choir boys respond ' Kyrie
•eleison ' instead of the familiar ' Miserere Domine,' etc.

Again, her comparison of the Euphrates (p. 34) with the
Rhone implies that the writer is, and expects her readers
to be, familiar with the latter river ; hence, probably, the
•community to whom the account is addressed lived in the
neighbourhood of the Rhone. With this, too, would well
agree the words of the Bishop of Edessa, that she had
come 'de extremis terris ad haec loca' (p. 35).

And on examination of the linguistic peculiarities of the

narrative the same conclusion emerges. The words perdi-

cere^peraccedere, consuetiidinarius ; the use of eo quod instead

of the ace. with infin. after verbs of narration ; the use of

' Cf. also notes, pp. 15, 43, 50, 76, infra^

THE PILGRIMAGE OF S. SILVIA.

quod in the sense of quando ; and the use of ad for iu in such
phrases as ' profecta sum de Antiochia ad Mesopotamiam ^
(p. 34) ; all point to the dialect of the south-west of France,
and agree generally with the phraseology of Prosper of
Aquitania. For a full discussion of these details the
reader is referred to the special articles by Wolfilin and
Geyer.^ What has been said is sufficient to justify the
statement that our author came from Gaul, very possibly
by the same route as that taken by the Pilgrim of Bordeaux.
But she was not an ordinary pilgrim ; she seems to have
been a personage of considerable importance. She was
courteously received wherever she went, and had inter-
views with the bishops and leading clergy of all the holy
places. She had a guard of soldiers when proceeding from
Sinai to Egypt through a disturbed and dangerous country
(p. 20). Who, then, was she ? This question cannot be -
answered with the same confidence as those with which we
have been hitherto concerned. Kohler suggested that she
might be identified with Galla Placidia, daughter of Theo-
dosius the Great. This princess was at Constantinople in
423, and, according to a tradition related in an office of
the Church of Ancona, went to Jerusalem afterwards. But,
apart from the untrustworthiness of this tradition, the date
which we must assign to our author's journey is at least
forty years prior to that of Placidia, so that Kohler's guess
need not detain us. Gamurrini, however, has made a
much more plausible suggestion, namely, that the pilgrim
whose account we have before us is S. Silvia of Aquitania,,
a sister of Rufinus, Prefect of the East under Theodosius
the Great, of whose journey from Jerusalem to Egypt there
is a notice in the Historia Laiisiaca of Palladius. Like
our author, S. Silvia was an earnest student of Scripture ;
the date of her journey, her rank and nationality, as also
the fact that she rested at Constantinople for awhile
on her return from Palestine, correspond well with our
pilgrim's account — so well, indeed, that, in the absence.
' Archivfiir Lateinische Lexikographie^ 1887, pp. 259, 611.

INTRODUCTION^.

of a better conjecture, and for convenience of reference,
we have adopted provisionally Gamurrini's title: 'S. Silviae
Peregrinatio ad Loca Sancta.' But it should be pointed
out that, while S. Silvia was an ascetic of a very severe
and uncleanly type, there is no trace of asceticism in the
conduct or language of our author.^ She looks with
veneration on the ascetics whom she meets in her travels,
but does not betray any tendency to follow in their steps.
She grumbles much over the steepness of Mount Sinai
(p. 13), and seems to regret that she cannot be carried
up in a chair {in sella) ; while she saves herself a geat deal
of fatigue by riding on an ass up the slopes of Mount
Nebo (p. 27) instead of walking on foot, as a genuine
ascetic would have done. S. Silvia, on the other hand,
boasts that she has never used a litter in her life.^

Whether our pilgrim be S. Silvia of Aquitania or not,
there is no doubt as to the value of the story of her travels.
It throws much light on many obscure topographical
points, some of which have been discussed in the notes
which follow.^ It opens up a large field for philological
inquiry, as the Latin is peculiar. And last, but not least,
it gives us a most interesting picture of the ritual of the

' Cf. Weyman, Theologische Quartalschrift, 1888, p. 39.

2 Cf. Palladius, Hist. Laus.^ p. 143, where S. Silvia says : on i^r]KoaTbv
vPv ayovaa troQ Tt/g riXiKiag Iktoq tu>v ciKpojv x^ipuiv, Kai avrb did KoivuiviaVy
ovK u-i^/tg [xov rjxpaTO vdarogy oi) irovg, ovS' dWo ri tCov fisXun', Ka'nrep dia(l)6poig
\i](p9d(Ti]g appixjariaig^ Kai virb to)v larpujv dvayKaZon'tvi^Q Xovrprp ^P^i'^^^^^'-y
OUK riv(.(Jxoyi^i]V ctTTodovvai ry capKi to tQog' ovk ini K\iv7]g kKaOBvdijcra, ov
\iKTiKi(i) ijdevad ttou, i.e., * I am now sixty years of age ; but except the
tips of my fingers (and that for the purpose of communicating) no
water has ever touched my face, or my feet, or any of my limbs.
Even when, being seized with various diseases, I was urged by the
physicians to take a bath, I could not endure to give the flesh its
due. I have never slept on a couch or travelled anywhere in a litter.'

3 Gamurrini's geographical notes are hardly so reliable as his remarks
on historical subjects. Mommsen has published a short article on the
topography of the pilgrimage in the Sitziingsberichte der Berliner
Akadeinie der Wissensch. for 1887. A full discussion will be found in
the appendix to this translation, contributed by Sir C. W. Wilson.

8 THE PILGRIMAGE OF S. SILVIA.

Church at Jerusalem towards the close of the fourth
century. We are informed that the Lenten fast was con-
tinued for eight weeks (p. 52), a hitherto unknown usage;
and we find in the narrative the earliest notices extant of
the use of incense in Christian worship (p. 48), of the festi-
vals of the Purification of the Blessed Virgin (p. 51) and of
Palm Sunday (p. 58), and of the custom of reciting three
psalms at the canonical hours (p. 48). We also gather that
the Kyrie Eleison had not yet found its way into the Gal-
lican offices (p. 46), and that the custom of adapting the
choice of psalms to the various seasons was unknown in
Gaul at the date of our account (p. yS). All these are
materials full of interest to the liturgiologist.^

The student of the Old Latin Versions of the Bible will
find here several passages preserved, some of which were not
hitherto known.^ Gamurrini has pointed out that the text
of this MS. seems to have been largely made use of by
Peter the Deacon, a librarian of Monte Casino in the
twelfth century. His tract, De Locis Sanctis, is printed by
Gamurrini as an appendix to the editio princeps of S. Silvia,
and we hence see that the account given by our pilgrim of
Mount Sinai and its neighbourhood was incorporated
almost entire in Peter's treatise. However, Gamurrini's
attempt to distinguish all the passages in the tract which
are due to S. Silvia from those which bear traces of having
been borrowed from Bede's work on the Holy Places is not
very satisfactory ; such discrimination is at best but guess-
work.

In the Latin text appended to this translation, MS.
readings have always been followed, except when the
divergence is marked by footnotes. Gamurrini's second

^ De Waal has published a good paper on the ritual of the Church
at Jerusalem as described in this pilgrimage in the Romische Qiiartal-
schrift fiir christliche Alterthiimsku7ide und fiir KirchengescJiichte,
Bd. I., 1887, p. 297. Cf. also Duchesne in Biilletitt Critique (1887),
p. 241.

2 Cf. pp. ?>z, 85, 89, 91, 92, 104, 119, 122, 123, 128. .

INTRODUCTION.

edition^ is much more accurate than the edi^w princeps^
but cannot be used without caution, as his readings have
been questioned in several instances by those who have
personally inspected the MS. It is only necessary to
add that the translation aims rather at being literal than
elegant ; S. Silvia, or whoever our pilgrim was, really does
not deserve to be put into good English, as her Latin is
very slipshod and tedious.

JOHN H. BERNARD.

Trinitv College, Dublin,
Novejftber, 1890.

^ S. Silvice Aqidtance Peregrinatio ad Loca Sancta, Rome, 1888.
The latest edition of this pilgrimage was published in 1889 at St.
Petersburg by the Russian Palestine Society, with Russian translation
and notes by J. Pomialowsky. P. Geyer has made several ingenious
emendations of the text in his Kritisdie Bemeikungen zu S. SUvice
Ar. rer. (Au^^biivg, 1890).

THE

PILGRIMAGE OF S. SILVIA OF AQUITANTA
TO THE HOLY PLACES.

.... were shown according to the Scriptures.^ Meanwhile, [3^^]
as we walked, we arrived at a certain place, where the Sinai,
mountains between which we were passing opened them-
selves out and formed a great valley, very flat and extremely
beautiful ; and beyond the valley appeared Sinai, the holy
Mount of God. This spot where the mountains opened
themselves out is united with the place where are the Graves
of Lust.^ And when we came there those holy guides, who
were with us, bade us, saying : * It is a custom that prayer
be offered by those who come hither, when first from this
place the Mount of God is seen.' So then did we. Now,
from thence to the Mount of God is perhaps four miles
altogether through that valley which I have described as
great.

For that valley* is very great indeed, lying under the
^side of the Mount of God ; it is perhaps — as far as we
j could judge from looking at it and as they told us — sixteen
smiles in length. In breadth they called it four miles. We
[had to cross this valley in order to arrive at the mount.

^ The numbers in the margin refer to the pages of the original MS.

2 The MS. begins thus abruptly. Its earlier part probably contained
[a detailed account of the pilgrim's visit to the Holy Places of Jerusalem,
[and her journey thence to Sinai.

3 Kibroth-Hattaavah. Cf. Numb. xi. 34 and xxxiii. 17.

4 Gamurrini identifies this with the modern Er-Rahak.

12 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

This is that same great and flat valley in which the children
of Israel waited during the days when holy Moses went
up into the Mount of God, where he was for forty days and
forty nights. This is the valley in which the calf was
made; the spot is shown to this day, for a great stone
stands fixed in the very place. This, then, is the valley at
the head of which was the place where holy Moses was
when he fed the flocks of his father-in-law, where God spake
to him from the Burning Bush.^ Now, our route was first
to ascend the Mount of God at the side from which we
were approaching, because the ascent here was easier ; and
then to descend to the head of the valley where the Bush
was, this being the easier way of descent from the Mount
of God. And so it seemed good to us that having seen all
things which we desired, descending from the Mount of
God, we should come to where the Bush is, and thence
retrace our way through the middle of the valley, through-
out its length, with the men of God, who showed us each
place in the valley mentioned in Scripture.

So then we did. Then, going from that place where we
had offered up prayer as we came from Faran, our route
was to cross through the middle of the head of the valley,
and so wind round to the Mount of God. The mountain
itself seems to be single, in the form of a ring ; but when
you enter the ring [you see that] there are several, the
whole range being called the Mount of God. That special
one at whose summit is the place where the majesty of
God descended, as it is written, is in the centre of all.
[32] And although all which form the ring are so lofty as I
think I never saw before, yet that central one on which
the majesty of God descended is so much higher than the
others, that when we had arrived at it, all those mountains
which we had previously thought lofty were below us as
if they were very little hills. And this is truly an admirable
thing, and, as I think, not without the grace of God, that
although that central one specially called Sinai, on which
' Exod. iii. i.

TO THE HOLY PLACES. 13

the majesty of God descended, is higher than all the others,
yet it cannot be seen until you come to its very foot,
though before you actually are on it. For after you have
accomplished your purpose, and have descended, you see
it from the other side, which you could not do before you
are on it. This I learnt from the report of the brethren
before we arrived at the Mount of God, and after I had
arrived there I perceived it to be so for myself.

It was late on the Sabbath^ when we came to the moun-
tain, and arriving at a certain monastery, the kindly monks
who lived there entertained us, showing us all kindliness ;
for there is a church there with a priest. There we stayed
that night, and then early on the Lord's day we began to
ascend the mountains one by one with the priest and the
monks who lived there. These mountains are ascended
with infinite labour, because you do not go up gradually
by a spiral path (as we say, 'like a snail shell'), but you
go straight up as if up the face of a wall, and you must go
straight down each mountain until you arrive at the foot
of that central one which is strictly called Sinai. And so,
Christ our God commanding us, we were encouraged by
the prayers of the holy men who accompanied us; and
although the labour was great — for I had to ascend on
foot, because the ascent could not be made in a chair — yet
I did not feel it. To that extent the labour was not felt,
because I saw that the desire which I had was being ful-
filled by the command of God. At the fourth hour we
arrived at that peak of Sinai, the holy Mount of God,
where the law was given, i.e., at that place where the
majesty of God descended on the day when the mountain
smoked.2 In that place there is now a church — not a large
one, because the place itself, the summit of the mountain,
is not large ; but the church has in itself a large measure
of grace.

When therefore, by God's command, we had arrived at
the summit, and come to the door of the church, the [33I
* I.e. J Saturday evening. » Exod. xix. 18.

14 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

priest who was appointed to the church, coming out of his
cell, met us, a blameless old man, a monk from early-
youth, and (as they say here) an ascetic ; in short, a man
quite worthy of the place. The other priests met us also,
as well as all the monks who lived there by the mountain ;
that is, all of them who were not prevented by age- or
infirmity. But on the very summit of the central moun-
tain no one lives permanently ; nothing is there but the
church and the cave where holy Moses was.^ Here the
whole passage having been read from the book of Moses, and
the oblation made in due order, we communicated ; and as
I was passing out of the church the priests gave us gifts of
blessing^ from the place ; that is, gifts of the fruits grown
in the mountain. For although the holy mount of Sinai
itself is all rocky, so that it has not a bush on it, yet down
near the foot of the mountains — either the central one or
those which form the ring — there is a little plot of ground ;
here the holy monks diligently plant shrubs and lay out
orchards and fields ; and hard by they place their own
cells, so that they may get, as if from the soil of the
mountain itself, some fruit which they may seem to
have cultivated with their own hands. So, then, after
we had communicated and the holy men had given us
these gifts of blessing, and we had come out of the door
of the church, I began to ask them to show us the
several localities. Thereupon the holy men deigned to
show us each place. For they showed us the famous cave
where holy Moses was when for the second time he went
up to the Mount of God to receive the tables [of the law]
again after he had broken the first on account of the sin of
the people ; and the other places also which we desired to
see or which they knew better they deigned to show us.
But I would have you to know, ladies, venerable sisters,
that from the place where we were standing — that is, in the
enclosure of the church wall, on the summit of the central

1 Cf. Exod. xxxiii. 22.

2 Eiilogias—prcsenis, as often. Cf. Gen. xxxiii. 11.

TO THE HOLY PLACES. 15

mountain — those mountains which we had at first ascended
with difficulty were like little hills in comparison with
that central one on which we were standing. And yet
they were so enormous that I should think I had never
seen higher, did not this central one overtop them by so
much. Egypt and Palestine and the Red Sea and the
Parthenian Sea/ which leads to Alexandria, also the bound-
less territories of the Saracens, we saw below us, hard
though it is to believe -^ all which things those holy men
pointed out to us.

Having satisfied every desire with which we had made [34]
haste to ascend, we began now to descend from the summit Horeb.
of the Mount of God to another mountain which is joined
to it ; the place is called Horeb, and there is a church
there. This is that Horeb where was the holy prophet
Elijah when he fled from the face of King Ahab, where
God spake to him saying, ' What doest thou here, Elijah P'^
as it is written in the books of Kings. For the cave
where holy Elijah hid is shown to this day before the
door of the church which is there ; the stone altar is also
shown which holy Elijah built that he might offer sacrifice
to God. All which things the holy men deigned to show
us. There we offered an oblation and an earnest prayer,
and the passage from the book of Kings was read ; for we
always especially desired that when we came to any place
the corresponding passage from the book should be read.
There having made an oblation, we went on to another

^ The Parthenian Sea is the eastern part of the Mare Intemuvi^
between Egypt and Cyprus.

2 Cf Appendix, p. 140.

3 I Kings xix. 9. It should be observed that the pilgrim's citations
from the Old Testament follow the LXX. very closely. As the Old
Latin Versions were all made from the LXX., this is natural, and we
are not reduced to supposing (as has been suggested) that the Bible
which the pilgrim habitually used was a Greek Bible. There is no
trace of the Vulgate in her citations from Scripture, which confirms the
conclusion that the pilgrimage took place at the end of the fourth
century, before Jerome's version came into use.

1 6 THE PILGRIMAGE OF S. SILVIA OF A QUIT A NI A

place not far off, which the priests and monks pointed out,
viz., that place where holy Aaron had stood with the
seventy elders when holy Moses received from the Lord
the law for the children of Israel.^ There, although the
place is not roofed in, there is a huge rock having a circular
flat surface on which, it is said, these holy persons stood.
And in the middle there is a sort of altar made with stones.
The passage from the book of Moses was read, and one
psalm said which was appropriate to the place ; and then,
having offered a prayer, we descended.
The Bush. Now, it began to be about the eighth hour, and we had
yet three miles to go before we should have gone through
the mountains we had entered upon late the day before ;
but we had to go out at a different side from that by which
we had entered, as I said above, because it was necessary
to walk over all the holy places and to see the cells that
were there, and so to go out at the head of that above-
mentioned valley lying under the Mount of God. It was
furthermore necessary to go out at the head of the valley,
because there were there many cells of holy men and a
church where the Bush is ; this bush is alive to the present
day, and sends forth shoots. So having descended the
Mount of God, we arrived at the Bush about the tenth
hour. This is the Bush I spoke of above, from which God
spake to Moses in the fire, which is in the place where
there are many cells and the church at the head of the
[35] valley. Before the church there is a very pleasant garden
with abundance of good water, in which garden the Bush
is. The place is shown near where holy Moses stood
when God said to him, * Loose the latchet of thy shoe,*
etc. When we came to this place it was the tenth hour,
and because it was so late we could not make an oblation ;
but prayer was offered in the church, and also in the garden
at the Bush ; also the passage was read from the book of
Moses as usual, and so, as it was late, we took a light
meal there in the garden before the Bush with the holy
' Exod. xxiv. 9. * Exod. iii. 5.

TO THE HOLY PLACES, 17

men. So there we stayed, and rising early on the next
•day, we asked the priests that the oblation should be
made, which was done accordingly.

Now, our way was to go through that central valley,
throughout its length, i.e., the valley where, as I said before,
the children of Israel stayed while Moses ascended and
descended the Mount of God. The holy men used to show
us each place as we came to it throughout the valley. For
at the first head of the valley where we had halted we had
seen the Bush from which God spake to holy Moses in the
fire ; we had also seen the place where holy Moses stood
before the Bush, where God said to him : * Loose the
latchet of thy shoe, for the place whereon thou standest is
holy ground.' And so also they began to show us the
other places as we came to them from the Bush. For they
pointed out the place where the camp of the children of
Israel was during the days that Moses was in the mount.
They also pointed out the place where the calf was made ;
a great stone is fixed in that place to this day. As we
went we saw from the opposite side the summit of the
mountain, which looks down over the whole valley ; from
which place holy Moses saw the children of Israel dancing
at the time when they made the calf.^ They also showed
a huge rock at the place where holy Moses descended with
Joshua, the son of Nun, on which rock he, being angry,
brake the tables which he was carrying. They also showed
their dwelling-places throughout the valley, of which the
foundations appear to this day, of circular form, made with
stone : they also showed the place where holy Moses, when
he returned from the Mount, bade the children of Israel
run * from gate to gate.'^ They also showed the place
where the calf which Aaron had made for them was burnt
•at the command of holy Moses. They also showed the [36]
stream of which holy Moses made the children of Israel to
•drink, as it is written in the book of Exodus.^ They also
■showed us the place where the seventy men received of the

^ Exod. xxxii. 19. 2 Exod. xxxii. 27. 3 Exod. xxxii. 20.

2

i8 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

spirit of Moses.i And they showed us the place where the
children of Israel lusted for food. They showed us also
Taberah. that place called the Place of Burning, because a part of
the camp was burned, the fire abating at the prayer of holy
Moses.2 They showed also that place where it rained
manna and quails. In fine, everything recorded in the
holy books of Moses as having been done in that place, to
wit, the valley which I said lies under the Mount of God,
holy Sinai, was shown to us ; of all which things it is
superfluous to write in detail, not only because such great
things could not be retained [in the memory], but because
when it pleases you to read the holy books of Moses
you will see more quickly all the things that were there
done.

But, as I was saying, this is the valley where the Pass-
over was celebrated, the first year being completed of the
journeying of the children of Israel from the land of Egypt ;,
for in that valley Israel tarried for a space while holy
Moses went up to the Mount of God and came down a
first and second and final time. There they tarried until
the tabernacle should be made, and all things which were
shown him in the Mount of God. For the place was shown
to us where Moses at the first constructed the tabernacle,
and the several things were finished which God had com-
manded Moses in the Mount that they should be done.
We saw also in the far end of the valley the Graves of Lust,^
at that spot where we came back again to our road ; i.e.,
where, going out of the great valley, we re-entered the path
between the mountains above mentioned by which we had
come. On that day we met with those other very holy
monks who, by reason of age or infirmity, were unable to
be present in the Mount of God to make an oblation ; how-
ever, they deigned to receive us very kindly when we
arrived at their cells. So we saw all the holy places
which we desired, and also all the places which the
children of Israel had touched in going to or returning
^ Numb. xi. 25. ^ Numb. xi. 3. 3 Numb. xi. 34.

TO THE HOLY PLACES,

from the Mount of God ; and having also seen the holy
men who lived there in the name of God, we returned to
Faran. And although I ought always to thank God in
everything (not to speak of these so great benefits which
He has vouchsafed to confer on me, unworthy and unde-
serving, that I should walk through all these places,
benefits unmerited indeed), yet I am not even able suffi-
ciently to thank all those holy men who deigned with
willing mind to receive my insignificant self in their
monasteries, or to guide me through all the places which [37]
I was always seeking in accordance with the Holy Scrip-
tures. Many indeed of these holy men who lived in or
round about the Mount of God deigned to guide us back
to Faran ; they were, however, of stronger frame.

Now, when we had arrived at Faran, which is distant Faran.
thirty-five miles from the Mount of God, we had to stay
there two days to recruit our strength. Then rising early
on the third day, we came at length to the station — that is,
to the desert of Faran — where we had halted on our way
[to Sinai], as I said above. Thence on the next day
making a circuit, and going yet a little way between the
mountains, we arrived at the station which is over the
sea — 2>., in the place where there is an exit from among
the mountains, and the path begins to be quite near the
sea; near the sea to this extent, that at one moment
the waves come up to the feet of the animals, and at
another moment the path through the desert is 100, 200,
or sometimes more than 500, paces from the sea : the road
there is not inland, but the deserts are quite sandy. The
people of Faran, who were accustomed to travel about
there with their camels, place landmarks here and there,
and, attending to these, they march by day. At night the
camels take note of them. In short, the people of Faran
from habit travel by night in that place more quickly and
surely than other men could travel on a highroad. So on
our return journey we came out from among the moun-
tains at that spot where we had entered originalJy, and

20 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

thus we wound round to the sea. The children of Israel
also, returning to Sinai, the Mount of God, returned by
the way that they had gone to that very place where we
came out from among the mountains, and finally ap-
proached the Red Sea. Thence our return journey was
by the route that we had taken going ; and the children of
Israel made their march from the very same place, as it is
written in the books of holy Moses.^ We returned to

c:icsma. Clesma^ by the same route and the same stations which we
had gone by : when we got to Clesma we had to recruit
for a while, for we had stoutly made our way through the
sandy soil of the desert.

Goshen. Now, although I already had seen the land of Goshen

when I was in Egypt the first time, yet [I wished] to
explore all the places which the children of Israel as they
came forth from Rameses had touched on their journey
[28] until they arrived at the Red Sea ; the place is now called
Clesma, from the fort that is there. So I desired to go
from Clesma to the land of Goshen — i.e., to the city called
Arabia (which city is in the land of Goshen). From it the
territory itself derives its name, viz., the land of Arabia,
the land of Goshen,^ which is part of the land of Egypt,
though it is a good deal better than the rest of Egypt.
From Clesma — i.e., from the Red Sea — to the city of
Arabia there are four desert stations ; so far desert,
however, that at the stations there are cells with soldiers
and officers, who used always to conduct us from fort to
fort. On that journey the holy men who were with us —
z.e., the clergy and monks — used to show us the several
places which I was always seeking out in accordance with
the Scriptures. Some were on the right, some on the left
of our path ; some at a distance from our course, others
near. For I trust that you of your good will will credit
me when I say that, as far as I could see, the children of

I Cf. Numb. X. 12 and xxxiii. 36. 2 Nq^ Suez.

3 Terra Arabia:^ ten'u Jesse. Cf. Gen. xlvi. 34; LXX., n^ yj/ Ffcre
*A,oa/3jai'.

TO THE HOLY PLACES. 21

Israel journeyed in such a way that, whatever distance
they went to the right, that they returned to the left. As
far as they went forward, so far used they again to return
backward ; and so they made their journey until they
arrived at the Red Sea.

For Epauleumi was shown to us, though from the Pi-hahiroth
opposite side, and we were at Migdol. There is now a
fort there, with an officer commanding the soldiery in Migdol.
accordance with Roman discipline. According to custom,
they guided us thence to another fort, and Belsefon'^ was Baai-
shown to us : we were there too. It is a plain above
the Red Sea near the side of the mountain I mentioned
above, where the children of Israel cried out when they
saw the Egyptians coming after them.^ Oton,^ too, was Etham.
shown to us, which is near the wilderness, as it is written,
and also Succoth. Succoth is a low hill in the midst of a succoth.
valley, near which little hill the children of Israel en-
camped. For this is the place where the law of the Pass-
over was received.^ The city of Pithom, which the Pithom.
children of Israel built,"^ was shown to us on the same
journey. At the spot where we entered the borders of
Egypt, leaving behind us the territories of the Saracens,
that same Pithom is now a fort. Heroopolis, which was a Heroopoii«
city at the time when Joseph met Jacob his father as he
came, as it is written in the book of Genesis,^ is now a
mere Kcofjur], but a large one, what we call a village. This
village has a church and martyr memorials and many -

cells of holy monks : to see each of which we had to
descend, after the custom which we had adopted. This [39]
village is now called Hero, which Hero is at the sixteenth
milestone from the land of Goshen. The place is within

^ Le., Pi-hahiroth. Cf. Exod. xiv. 2, where the LXX. reading is :
cnrtvavTi rrjg tiravXeioc,
2 I.e.y Baal-zephon. 3 Cf. Exod. xiv. 10.

4 I.e., Etham. Cf Exod. xiii. 20.

5 Cf Exod. xii. 37,43. ^ Excd. i. 11.

7 Gen. xlvi. 29. For Goshen the LXX. here has 'Hjor.Jwj' -nokiv.

22 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

The city of
Arabia.

Rameses

the borders of Egypt, and is tolerably large : a certain part
of the river Nile runs by it. And so coming out from
Hero, we arrived at the city which is called Arabia,^ a city
in the land of Goshen, as it is written that Pharaoh said to
Joseph : ' In the best of the land of Egypt make thy father
and brethren to dwell, in the land of Goshen, in the land
of Arabia.'^

Four miles from the city of Arabia is Rameses. But in
order to come to the station of Arabia we passed through
the midst of Rameses, which latter city is now a bare field
without a single habitation. It is quite plain that it was
once a great city, built in a circular form, and had many
buildings ; its ruins just as they fell are visible in great
numbers to this day. But there is nothing else there now
except one great Theban stone,^ in which two great statues
are cut out, which they say are statues of holy men, even
Moses and Aaron,, erected in their honour by the children
of Israel. And there is, moreover, a sycamore-tree, which
they say was planted by the patriarchs ;* for it is very
old, and consequently very small, although it even yet
bears fruit. Now, whoever has any ailment, they go there
and pluck off twigs, and it serves them : this we learnt
from the report of the holy Bishop of Arabia. He told us
that the name of the tree, as they call it in Greek, was
5ez'Spo9 aXrjOeia^; — as we say, the Tree of Truth. This holy
bishop deigned to meet us at Rameses. He is an elderly
man, truly devout, as becomes a monk, courteous, enter-

1 Mommsen identifies this Arabia with the Thuku of the hiero-
glyphics, the Thou of official Roman documents. Cf. Herod., ii. 158 :
KarvirepOe oXiyov BovlSdartOQ ttoXioq irapa Jlarovfiov ttjv 'ApajSirjp TroXir.

2 Gen. xlvii. 6.

3 I.e., a monolithic group of some sort.

4 E. Naville, in Goshen, pp. 12, 20, quotes inscriptions on the
monuments of Saft, in which the sycamore-tree of Saft is mentioned.
We see that in the fourth century the tradition was yet surviving,
though clothed in Christian garb. Naville does not consider that the
distances quoted by our pilgrim can be relied on. But cf. Ap-
pendix, p. 143.

TO THE HOLY PLACES, 23

taming strangers kindly, well versed in the Scriptures of
God. He then put himself to the trouble of meeting us,
and showed us everything, telling us about the statue
which I have mentioned, and also about the sycamore-
tree. This holy bishop also told us how that Pharaoh,
when he saw that the children of Israel had escaped him,
before he tried to catch them, had gone with his whole
army into Rameses, and had burnt it completely, because
it was very great, and thence had set out after the children
of Israel.

Now, by chance it very happily fell out that the day on

which we came to the station of Arabia was the eve of the

most blessed day of the Epiphany.^ On that day vigils I

were to be held in the church. And so the holy bishop

kept us there for some two days, a holy man, and in truth

a man of God, known to me well from the time that I was

in the Thebaid, This holy bishop Was formerly a monk ; [40]

he was brought up from a child in a cell, and was so

versed in the Scriptures, and so disciplined in his whole

manner of life, as I have said above. From here we sent

back the soldiers who, according to the Roman military

system, had given us protection as long as we walked

through suspected places. But now, since the line of our

route throughout Egypt was by the public road, which

crossed it through the city of Arabia — i.e., which leads from

the Thebaid to Pelusium — it was no longer necessary to

trouble the soldiers. Proceeding thence right through the

; land of Goshen, we pursued our journey continually

through vineyards and balsam plantations and orchards

I and tilled fields and gardens ; at first keeping quite above

I the bank of the river Nile, through frequent estates which

I once were the farms of the children of Israel. In short, I

j think I never saw a fairer territory than the land of

j Goshen. So journeying from the city of Arabia for two

I days right through the land of Goshen, we arrived at

I ^ Cf. w/ra, note, p. 49.

24 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Taphnis. Taphnis,^ the city where holy Moses was born. This is
that city of Taphnis which was once Pharaoh's metropolis..
And although I already had seen these places, as I said
above, when I was at Alexandria or in the Thebaid, yet I
wished to learn fully all about the places which the
children of Israel had traversed as they marched from
•Rameses to Sinai, the holy Mount of God ; and so it was
necessary to return again to the land of Goshen, and
thence to Taphnis. Marching from Taphnis, walking

Peiusium. along a known route, I arrived at Pelusium ; and march-
ing thence, again making our route through the several
stations in Egypt by which we had formerly taken our
course, I arrived at the borders of Palestine ; and thence
in the name of Christ our God, again making my
j stations through Palestine, I returned to ^lia — that is,,
Jerusalem.
Jerusalem. Having spent some time there, God commanding me
again, I had the wish to go as far as Arabia, to Mount
Nebo, where God commanded Moses to go up, saying to
him : ' Get thee up into the mountain Arabot, unto Mount
Nebo, which is in the land of Moab, over against Jericho ;
and behold the land of Canaan, which I give unto the
children of Israel for a possession : and die in the mount
whither thou goest up/^ And so Jesus our God, who will
not fail those Avho trust in Him, vouchsafed to bring to
[41] effect this my wish. Starting from Jerusalem, and
journeying with holy men, with the priest and deacons

» If the reading Tathnis be correct, this is probably the classical
Tanisj and the Zoait of Scripture. Cf. Numb. xiii. 22 and Ps. Ixxviii. 12.
But in the account of the Holy Places by Peter the Deacon, who-
plainly used the present work, we read : Taphnis est posita super
ripani fiuniinis Nili: ibi est palatium Phafaonis. Now, Taphnis
(Td^vrj) is the Tahpanhes of Jer. xliii. 7. In the Antonine Itinerary
it is called Dafno^ and placed sixteen miles south-west of Pelusium.
This would agree better with our pilgrim's route than Zoan. Cf.
Appendix, p. 144.

2 Deut. xxxii. 49. Arabot is probably a mistake for Abarim here,,
but see note 3, p. 25.

\i

TO THE HOLY PLACES, 2$

from Jerusalem, and some brethren — that is, monks — we
arrived at that place of the Jordan where the children of
Israel had crossed when holy Joshua, the son of Nun,
made them cross the Jordan, as it is written in the book
of Joshua.^ For the place was shown to us a little higher
up where the children of Reuben and Gad and the half-
tribe of Manasseh had made an altar at that part of the
bank where Jericho is. Crossing the stream, we came to
the city called Livias,^ which is in the plain where the Livias.
children of Israel then encamped. For the foundations of
the camp of the children of Israel and of the dwellings in
which they abode appear there to this day.

The plain itself is very large, under the mountains of
Arabia above Jordan. This is the place of which it is
written : ' And the children of Israel wept for Moses in the
plains of Moab and Jordan opposite Jericho forty days.'^
This is the place where, after the departure of Moses,
Joshua the son of Nun was straightway filled with the
spirit of knowledge. For Moses put his hands upon him,
as it is written. This is the place where Moses wrote
the book of Deuteronomy ; here he spake in the ears of
the whole congregation of Israel the words of his song,
even to the end of that which is written in the book of
Deuteronomy. Here holy Moses, the man of God, blessed
the children of Israel separately in order before his death.
And when we had come to this plain we went up to the
very place, and there a prayer was offered, and a certain
passage of Deuteronomy read at the spot, his song and

^ Cf. Josh. iii. 14 and xxii. 11. Antoninus Martyr C§ x.) calls
this place SaUwtaida. Cf. Appendix i. to the edition of Antoninus
Martyr published in this series, for a discussion of the Holy Places
near the Jordan.

2 Or Livias^ now Tell er Rameh.

3 Deut. xxxiv. 8. The Vulgate translates the 'Apa/3w9 of the LXX.
correctly by campestribtis j it is the plural of the familiar n3'll^ =
desert plain. The days of mourning for Moses are generally given as
thirty; possibly the reading of the pilgrim, quadra(;i?ita^ is a mere
blunder.

26 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

the blessings with which he blessed the children of Israel.
And after the reading, prayer was offered again, and,
giving thanks to God, we moved on from thence. For it
was always our custom that whenever we were enabled
to approach the desired places, a prayer should first be
offered, then the lection read from the book, then one
appropriate psalm said, and, finally, another prayer. This
custom we always held to, God commanding us, whenever
we were able to arrive at the desired places. Then, that
the work we had begun should be accomplished, we began
to hasten in order that we might arrive at Mount Nebo.
As we went the priest of the place, z'.e., of Livias, whom we
had persuaded to move with us from the station, because
he knew the places better, gave us advice. And this priest
said to us : If you wish to see the water which flowed out
of the rock, which Moses gave to the children of Israel
when they were athirst, you can see it if you like to impose
on yourselves the fatigue of going^ about six miles out of
[42] your way. When he said this we eagerly wished to go,
and immediately diverging from our road, we followed the
priest who led us. In that place there is a little church
under a mountain — not Nebo, but another inner mountain
not far from Nebo ; many truly holy monks live there,
whom they here called ascetics.

These holy monks deigned to receive us very kindly ;
they permitted us to pay them a visit. When v/e had
entered and had offered prayer with them, they deigned to
give us gifts of blessing, which they are accustomed to
give to those whom they receive kindly. But, as I was
saying, in the midst there, between the church and the
monastery, there flows out of a rock a great stream of water
very fair and limpid, and with a very good taste. Then
we asked the holy monks who lived there what was this
water which was so good, and they told us that it was the
water which holy Moses gave to the children of Israel in
this wilderness. Then, according to custom, a prayer was
' Ut de via carasemus ((ca/^Trrw).

TO THE HOLY PLACES. 27

offered there, and the lection read from the books of Moses,
and one psalm was said ; and so with those holy monks
and clergy who had come with us we went out to the
mountain. Many, too, of the holy monks that lived there
near the water, who were able and willing to endure the
fatigue, deigned to ascend Mount Nebo along with us.
So then, starting from that place, we arrived at the foot of
Mount Nebo, which, though very high, could yet be gone
up for the most part sitting on an ass, but there was a bit
slightly steeper which we had to go up laboriously on
foot.

So we arrived at the summit of the mountain, where
there is now a small church on the summit of Mount Nebo. Neba
Inside this church, at the place where the pulpit is, I saw
a place slightly raised containing about as much space as
is usual in a grave. I asked the holy men what this was,
and they answered : ' Here holy Moses was laid by the
angels, since, as it is written, " No man knows how he
was buried,"^ since it is certain that he was buried by
angels. For his grave where he was laid is now shown
to-day ; as it was shown to us by our ancestors who lived
here, so do we point it out to you ; our ancestors said
that it was handed down to them as a tradition by their
ancestors.' And so presently a prayer was offered, and all [43]
things which we were accustomed to do in order in the
several sacred places were also done here, and then we
began to go out of the church. Then those who knew the
place, the priests and holy monks, said to us : * If you wish
to see the places written of in the book of Moses, go out o^
the door of the church, and from the very summit, but on
the side from which you can be seen from here, behold
and see f we shall tell you all the places which are

* Deut. xxxiv. 6. I have followed Geyer in supposing that the
monks interpreted sepiiltura of the act rather than of the place of
burial : in no other way is it possible to make sense of the passage-
Cf. note, p. 94.

' Cf. Lam. i. 12.

28 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

The pros-
))tc; from
Mt. Nebo.

visible.' At this we were delighted, and went out at once.
For from the door of the church we saw the place where
the Jordan enters the Dead Sea, which place appeared
below us as we stood. We saw also opposite, not only
Livias, which was on the near side of Jordan, but Jericho
which was beyond Jordan, so prominent was the lofty place
where we stood before the door of the church. The most
part of Palestine, the land of promise, was seen from
thence, also the whole Jordan territory — that is, as far as
our eyes could reach. On the left hand we saw all the
lands of the Sodomites, and also Segor, which Segor^ is
the only one remaining to-day of the famous five. There
is a memorial of it, but of those other cities nothing
appears save the overturned ruins, just as they were turned
into ashes. The place where was the inscription about
Lot's wife was shown to us, which place we read . of in the
Scriptures. But, believe me, venerable ladies, the pillar
[ itself is not visible, only the place is shown. The pillar
is said to be covered up in the Dead Sea. We certainly
saw the place, but we saw no pillar ; I cannot deceive
you about this matter. The bishop of the place, that is,
of Segor, told us that it is now some years since the pillar
was visible. It is about six miles from Segor to the place
where the pillar stood, which the water now covers. Also
we went out on the right side of the church, and opposite
were shown us two cities — Esebon,^ now called Exebon,
which belonged to Seon, King of the Amorites ; and another,
[44] now called Sasdra,^ of Og the King of Basan. From the
same place was shown opposite to us Fogor,* which was a

^ ^ I.e., Zoar, now Tell esh Shaghur. Cf. Antoninus Martyr, Appen-

dix i., p. 41 ; and Gen. xiv. 2, for the other cities of the pentapolis.

2 /^.j Heshbon. Cf. Numb. xxi. 26 ; Deut. xxix. 7, etc. Gamurrini
compares Eusebius . . . »} KaXsTrai vvp 'E(T(3ovg, and suggests that the
pilgrim got the phrase thence.

3 This is probably to be identified with Edrei. Cf. Numb. xxi. '}i'}, f
Deut. iii. 10.

4 I.e., Peor. Cf. Numb, xxiii. 28 ; Deut. iv. 46, and xxxiv 9»
Gamurrini fails to identify this place.

TO THE HOLY PLACES. 29

city of the kingdom of Edom. All these cities which we ^
saw were situated in the mountains. Underneath us the
ground seemed to be somewhat flatter, and we were told
that in the days when holy Moses and the children of
Israel fought against these cities they encamped there ; and
the signs of a camp were there apparent. On the side of
the mountain that I have called the left, which is over the
Dead Sea, a very sharp mountain was shown to us, which
before was called Agrispecula.^ This is the mountain
where Balak the son of Beor placed Balaam the sooth-
sayer to curse the children of Israel, and God would not
allow him, as it is written. And so having seen all things
which we desired, in the name of God, returning through
Jericho, we retraced to Jerusalem the whole route by which
we had come.

After some time I wished to go also to the region of
Ausitis,^ to visit the grave of holy Job for the sake of Ausiiis.
prayer. For I used to see many holy monks coming from
thence to Jerusalem to visit the holy places for the sake of
prayer, who, reporting particulars about those places, made
me desirous to impose on myself the labour of visiting
them, if, indeed, that can be called labour when a man
sees that his desire is being accomplished. So I set out
from Jerusalem with the holy men, who deigned to accom-
pany me on my journey, they also going for the sake of
prayer. Taking our way from Jerusalem to Carneas, we
passed through eight stations. (The city of Job is now called
Carneas, formerly being called Dennaba," in the land of

^ Agri specula, i.e., ayoov (tkottui. Cf Numb, xxiii. 14, where the
LXX. reads : koL 7rapa\a[3ev avrbv ilg dypov aKoiriav kiri Kopvcpi/v XeXa^ev-
n'tvov. The A.V. renders, 'the field of Zophim.'

2 I.e., Uz. In Job i. I, the LXX. has Iv x^'9^ ^V Ai-mVioj. So also in
the Old Latin Version.

3 I.e., the Dinhabah of Gen. xxxvi. 32. The LXX (and the mistake
is copied by the Old Latin Version) identifies the 3^1'' of Gen. xxxvi. 33
with the better known Il1'^s. Thus in the LXX. Appendix to the
book of Job, we have Balak, the son of Beor, desciibed as the first
Kinj; of E'lcm (Job being the second) ; and it is added, mrrm rj

30 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Ausitis, in the borders of Idumaea and Arabia.) Going by
this route, I saw above the bank of the river Jordan a
very fair and pleasant valley, abounding with vines and
trees, for many very good streams were there. In that
valley there was a large village, which is now called
Salem. Sedima. In that village, situated in the midst of the plain,
in the centre there is a little hillock, made as tombs are
accustomed to be, like a large tomb, and on the top is a
church. Underneath, round the circumference of the little
hill, great and ancient foundations appear. And also in
the village itself some tombs still remain. When I saw
this pleasant place, I inquired what it was, and I was told,
This is the city of King Melchizedek, formerly called Salem,
whence the present village, by corruption of the name, is
[45] called Sedima.i The building which you see at the summit
of that little hill, in the centre of the village, is a church,
which church is now called in the Greek language Opi
Melchisedech^ for there Melchizedek offered pure victims
to God — that is, bread and wine, as it is written.

Forthwith when I heard these things we got down from
our animals, and, behold, the holy priest of the place and
the clergy deigned to meet us ; and they, receiving us, led
us straight up to the church. When we had got there, first,
according to custom, a prayer was offered, then the passage
was read from- the book of holy Moses, and a psalm said
appropriate to the place, and again having offered a
prayer, we descended. When we had descended, the holy
priest, an elderly man, and well versed in the Scriptures,
who had presided over the place from the time that he was
a monk, spoke to us, of whose life many bishops, as we
learnt afterwards, bore high testimony. For they said of

' It is to be observed from hence that the traditional site of the
Salem of Melchizedek, in our pilgrim's time, was not Jerusalem.
Thus Jerome {,Ep. ad Evaiig.^ § 27, and Onoin.) locates it at a distance
of eight miles from Scythopolis, and says that the ruins of the palace
of Melchizedek were still to be seen.

I.e.^ oTTov or i'OoQ MtXxice^ix- Cf. Gen. xiv. iS.

TO THE HOLY PLACES. 31

him that he was worthy to preside in the place where holy
Melchizedek first offered pure victims to God as he met
holy Abraham.

When we had descended, as I have said above, from the
church, this holy priest said to us : * Behold those founda-
tions round that little hill which you see, they are [the
remains] of the palace of Melchizedek. To this day, if
anyone wishes to build a house near there, and happens on
the foundations, he sometimes finds little pieces of silver
and bronze. The way which you see crosses between the
river Jordan, and that village is the way by which holy
Abraham returned from the slaughter of Chedorlaomer,i
King of Nations, coming back to Sodom, where holy
Melchizedek, King of Salem, met him.' Then, as I re-
membered, it was written^ that S. John baptized in Enon
near Salem, I asked of him how far off that place was. And
the holy priest said : ' It is about two hundred paces ; if
you like, I shall now lead you there on foot. This large
and pure stream which you see in the village comes from
that source.' So I began to thank him, and to ask him to
lead us to the place, which he accordingly did. Straight-
way we began to go with him on foot through a most
pleasant valley, until we arrived at a very pleasant fruit-
garden, where he showed us in the midst a fountain of
very good and pure water, for it sent forth all at once
a new stream. This fountain had before it a sort of
lake, where it appeared that S. John the Baptist had
baptized. Then the holy priest said to us : ' To this day
this garden is called by no other name in the Greek tongue
than Copos tu agiu Johanni^ — that is, as you say in Latin, [46]
Horhis sancti Johannis — " The garden of S. John." For
many brethren, holy monks, coming from different places,
proceed to wash here.' Then at the fountain, as at every

^ QiiodoUagoinor ; as usual with this writer, the LXX. translitera-
tion is adopted. He was King of Elain; it is Tidal that is described
as King of Nations (Gen. xiv. i).

* S. John iii. 23. 3 ktJttoc tov ayiov 'liodvvov.

32 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

place, a prayer was offered, and the lection was read,
an appropriate psalm was sung, and all things which we
were accustomed to do when we came to holy places we

, also did there. And the holy priest told us that to the
present day, always at Easter, those who were to be
baptized in the village — /.^., in the church called Opu
MelchisedecJi — were all baptized in this fountain ; and they
would return early to vespers with the clergy and monks,
singing psalms or antiphons, and so all who had been bap-
tized would early be led back from the fountain to the

\ Church of S. Melchizedek. Receiving then from the priests
gifts of blessing from the orchard of St. John the Baptist,
and likewise from the holy monks who there had their cells
in the fruit-garden itself, and always giving thanks to God,
we set out on our way whither we were going.

Thence going for some time through the valley of the
Jordan above the bank of the river, because that was our
route for a time, we suddenly saw the city of the holy
prophet Elijah — ?>., Thesbe, whence he has the name
Elijah the Tishbite?- And there to this day is the cave
where the holy man sat, and there is the grave of holy
Getha,2 vvhose name we read in the books of Judges. And
so giving thanks to God, according to custom, we pro-
ceeded on our journey. As we went we saw a very pleasant
valley on the left approaching us, which valley, being large

I sent a great torrent into the Jordan ; and there in that valley
we saw the cell of a certain brother — a nunnus, that is, a
monk. Then I, as I am an inquisitive person, began to
inquire what this valley was where the holy monk had
made his cell, for I did not think it was without reason.
Then the holy men who were travelling with me — that is,

I those who knew the place, said : * This is the valley of the

' Cherith,^ where holy Elijah the Tishbite dwelt in the days

^ I Kings xvii. i, etc.

2 Probably this is Jether, Gideon's eldest son (Judg. viii. 20) ; or
Jephthah, who was buried in the land of Gilead (Judg. xii. 7).

3 Corra. i Kings xvii. 3. LXX. has yi^o^^oB.

TO THE HOLY PLACES. 33

of King Ahab, when there was a famine ; and at the com-
mand of God the ravens used to bring him meat, and he
drank water from the torrent. For this torrent, which you
see flowing from the valley into the Jordan, is the Cherith.'
And so giving thanks to God, who vouchsafed to show us,
undeserving, those things which we desired, we began to
go on our way as on the other days. And so going on
our way, suddenly on our left, whence opposite to us we
saw the parts of Phoenicia, there appeared a great and
lofty mountain, which extended a great distance. . . . [47]

[A leaf waJtting]
which holy monk and ascetic thought it necessary, after
the many years which he had spent in the desert, to move
himself and to descend to the city of Carneas, that he Cameas.
might bid the bishop and clergy of that time, as it had
been revealed to him, to dig in the place which was shown
him. This was done, and they, digging in the place which
had been pointed out, found a cave, which they followed for
about a hundred paces, when suddenly as they dug a stone
became visible ; and when they had uncovered this stone
they found carved on its face the word Job. To this Job
the church that you see was built in that place ; so, how-
ever, that the stone with the body should not be moved, but
that the body should be placed where it had been found,
and should lie under the altar. That church, which some
tribune built, stands, imperfect, to this day. The next
morning we asked the bishop to offer the oblation, which
he deigned to do, and the bishop giving us his blessing, we
departed. Then communicating, and ever thanking God,
we returned to Jerusalem, pursuing our journey through the
several stations through which we had gone three years
before.

There, in the name of God, having spent some time, it
being now three full years from the time that I had come
to Jerusalem, and having seen all the holy places, to which Jerusalem.
for the sake of prayer I had directed my course, I had a
mind to return to my own country. But I wished, God

3

34 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

commanding me, to go to Mesopotamia in Syria to visit
the holy monks, who were said to be numerous there, and
of such blameless life as baffles description ; and also for
the sake of prayer at the martyr-memorial of S. Thomas
the Apostle at Edessa, where his whole body is laid.
For Jesus our God testified that, after He had ascended
into heaven, He would send him there, in the letter^ which
He sent to King Abgar by Ananias as courier, which letter
is preserved with great reverence at the city of Edessa,
where the martyr-memorial is. I would have you of your
affection to believe that there is no Christian who does not
wend his way thither for the sake of prayer, who has got as
far as the holy places at Jerusalem ; it is at the twenty-
fifth station from Jerusalem. And since from Antioch it
is nearer to Mesopotamia, it was very convenient for me, at
the command of God, that, as I was returning to Constanti-
nople, and my way was through Antioch, I should go from
thence to Mesopotamia. This, then, I did at the command
of God.

Antioch. So, in the name of Christ our God, I set out from Antioch

r.gl to Mesopotamia, holding my way through the stations and

some cities of the province of Coele-Syria, i.e., Antioch ; and

' thence I entered the borders of the province of Augusto-

Hierapoiis. fratensis,^ and arrived at the city of Gerapolis,^ which is the
metropolis of that province, viz., of Augustofratensis. And
as this city is very fair and rich, and abounds in everything,
it was necessary for me to make a halt there, as the boun-
daries of Mesopotamia were not far off. And then, starting
from Hierapolis at the fifteenth milestone, in the name of
God, I arrived at the river Euphrates, of which it is very

phiaS' ^vell written* that it is ' the great river Euphrates,' so mighty
and, as it were, terrible is it, for it rushes down in a torrent
like the river Rhone,^ except that the Euphrates is bigger.
As we had to cross in ships, and in none but large ships, I

1 Preserved by Eusebius, H. E., i. 13.

2 I.e., Augusta Euphratensis. 3 I.e., Hierapolis.

4 Gen. XV. 18. s See Introduction, p. 5.

TO THE HOLY PLACES. 35

waited there till mid-day was past, and then, in the name
of God, I crossed the river Euphrates, and entered the
borders of Mesopotamia in Syria. So, again making my
way through some stations, I came to a city whose name
we read in the Scriptures — that is, Batanis^ — which sur- Bathna;.
vives to this day. It has a church, with a right holy
bishop, monk, and confessor, and some martyr-memorials.
It is a city swarming with inhabitants, for there is to be
found the soldier with his tribune. Again setting out from
thence, we arrived, in the name of Christ our God, at
Edessa ; and when we had arrived, we straightway pro-
ceeded to the church and the martyr-memorial of S.Thomas.

There, according to our custom, prayers were offered ; Edessa.
and we read there both the other things which we were in
the habit' of reading at the holy places, and also some
things of S. Thomas himself. The church is great and very
beautiful, and built in a new form,^ truly worthy to be the
house of God ; and as there were many things there which
I desired to see, it was necessary for me to make a stay of
three days. In that city I saw many martyr-memorials,
also the holy monks who lived there — some at the martyr-
memorials, others having cells in retired places at a distance
from the city. And the holy bishop of the city, a truly
devout man, a monk and confessor,^ receiving me kindly,
said to me : * As I see, daughter, that for the sake of re- [49]
ligion you imposed this great toil on yourself to come from
distant lands to these places, if you like we will show you
whatever places here are pleasing for Christians to see.'
Thereupon, first giving thanks to God, I besought him
much that he would deign to do as he said. Accordingly
he brought me first to the palace of King Abgar, and
showed me there a great statue of him, very like (as they
said), of marble, which shone as if it were of pearl. From
the face of Abgar, it would appear that he was a wise and

* Bathnas in Osrhoene.

' /.^., it has been restored. See Introduction, p. 4.

3 Cf. Introduction, p. 5.

3-2

36 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

honourable man. Then said the holy bishop to me : * See
King Abgar, who, before he saw the Lord, believed that
He was the Son of God.' And near was another statue
made of like marble, which, he said, was that of his son
Maanu ; it also had something gracious in its look. Then'
we went into the inner part of the palace, and there were
fountains full of fish such as I never saw before : of such
size were they, so brilliant, and of such a good flavour.
The city has no other water inside it but that which comes
from the palace, which is like a great silver stream.
The story And then the holy bishop told me about that water,

of Abgar. • ^

saymg : * Once on a time, after that King Abgar had
written to the Lord, and the Lord had sen: a reply to
Abgar by Ananias the courier (as it is written in the letter
itself), when some time had elapsed, the Persians came
down and surrounded the city. But Abgar, bearing the
letter of the Lord to the gate, prayed publicly with all his
army. And he said^: "Lord Jesus, Thou hast promised
us that none of our enemies shall enter this city, and, lo !
now the Persians attack us." And when the king had said
this, holding up the open letter with uplifted hands, sud-
denly there was a great darkness outside the city before the
eyes of the Persians, as they were approaching the city
about three miles off; and they were so confounded by
the darkness that with difficulty they pitched their camp

^ This notion of the immunity of the city of Edessa in consequence
of the promise of Christ is mentioned by Joshua Stylites (Assemani,
B. O., i. 261) and by Evagrius, H. E., iv. 27, though nothing of the sort
is aUuded to in the letter to Abgar as preserved by Eusebius. It
appears also in the Greek translation of the Testameiit of Ephrsem
Syrus (Assemani's ed., ii. 235), but it is there an interpolation, and is
not in the original Syriac. That Ephrsem was aware of the story is,
however, plain from the words ' Blessed is the stronghold wherein
thou abidest, Edessa, mother of wise men, which by the living mouth
of the Son was blessed, through His disciples: this blessing shall
abide in her till the Holy One be revealed,' which are extant in Syriac,
but without any explanation of them being given (I.e., p. 399). Cf.
Cureton, Anciejit Syriac Dacumenis, p. 152.

TO THE HOLY PLACES. yj

and surrounded the whole city at the distance of three
miles. So confounded were the Persians, that they could
never see afterwards in that direction to attack the city ;
but they guarded the city, shut in as it was all round by
foes at the distance of three miles, and thus did they guard
it for some months. But after a time, when they saw that
in no way could they enter the city, they desired to slay
the inhabitants by thirst. Now, at that time, daughter, the
little hill which you see above the city supplied the city
with water, and the Persians, perceiving this, turned aside [50]
the water from the city, and diverted its course by the
place where they had pitched their own camp. But on the
day and hour on which the Persians diverted the water,
the fountains which you see in this place, at the command
of God, burst forth all at once, and from that day to this
they continue by the grace of God ; but the water which
the Persians diverted was dried up in that hour, so that the
besiegers had nothing to drink, not even for one day, as,
indeed, is still apparent, for never after to the present day
has any moisture been visible there. And so, at the com-
mand of God, who had promised that it should be so, they
had forthwith to return to Persia, their own country ; for as
often as the foe desired to come and take the city by storm,
the letter was produced and read in the gate, and straight-
way they were all driven back by the will of God.' The
holy bishop also said : * The place where these fountains
burst forth was formerly a level space inside the city lying
under the palace of King Abgar, which palace of Abgar
was, as you see it still is, on somewhat higher ground.
For it was a custom at that time that palaces should
always be built in elevated positions ; but after the fountains
had burst forth in that place, Abgar built this palace for his
son Maanu (that is the one whose statue you saw near his
father's), so that the fountains should be enclosed in the
palace.' After the holy bishop related all these things, he
«aid to me : ' Let us now go to the gate by which Ananias
the courier entered with that letter which I spoke of.'

38 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

So when we had come to the gate, the bishop, standing,
offered a prayer, and read us the letters, and finally, blessing
us, another prayer was offered up. Also the holy man told
us, saying : * From the day that the courier Ananias entered
the gate with the letter of the Lord to the present, care is
taken that no unclean person nor mourner pass through,
neither may a corpse be brought out through this gate/
The holy bishop showed us also the grave of Abgar and of
his whole family, very beautiful, but made after the antique
manner. He led us also to that higher palace which King
Abgar had at the first, and if there were any other places
he showed them to us. It also gave me great pleasure to
receive from the holy man himself the letters of Abgar to
j the Lord and of the Lord to Abgar, which the holy bishop
read to us there ; for although I had copies of them in my
own country, yet it seemed to me very pleasing to receive
Tci] them from him, lest perhaps something less might have
reached us at home, for, indeed, the account which I
received here is more fuU.^ So if Jesus our God shall
command it, when I come home you also shall read them,,
ladies, my dear souls,
riaran. Having stayed there for three days, it was necessary for

me (still advancing) to go on as far as Charrae, as it is now
called. In the Holy Scriptures it is called Charran, where
holy Abram tarried, as it is written in Genesis, the Lord
saying to Abram : ' Get thee out of thy country, and from
thy father's house, and go into Charran,' etc.^ When I
/ arrived at Charrai, straightway I went to the church, which
is inside the city, and presently I saw the bishop of the
place — truly a holy man and a man of God, both monk
and confessor — who deigned to show us all the places there
which we desired. He conducted us forthwith to the
church, which is outside the city, in the place where was

^ Probably our pilgrim, being from the West, was only acquainted
with the Abgar episode in the short form in which we see it ift
Eusebius.

Gen. xii. i. Xappdv is the LXX. form of Haran. Cf. Acts vii. 2,.

TO THE HOLY PLACES. 39

the house of holy Abram, i.e., on the same foundations and
made of the same stone, as the holy bishop said. So when
we had come to this church, prayer was offered, and tlie
passage read from Genesis, one psalm said, and another
prayer, and then, the bishop blessing us, we went out. He
also deigned to conduct us to that well where holy Rebecca
used to draw water, and the holy bishop said to us : ' Be-
hold the well where holy Rebecca gave drink to the camels
of holy Abram's servant, Eliezer ;'i and so he deigned to
show us each thing. For at the church, which I said is
outside the city, ladies, venerable sisters, where at the first
Abram^s house was, there is now placed the martyr-
memorial of a holy monk, by name Elpidius. It happened
very pleasantly for us that we arrived there the day before
the memorial day of S. Elpidius — i.e., April 23.^ On this
day all the monks from all the borders of Mesopotamia
had to descend to Charrae, and likewise those elders who live
in solitude, whom they call ascetics. On this day also there
is a large attendance, on account of the memory of holy
Abram, whose house was where the church now is, in which
is laid the body of the holy martyr. And so, beyond our
expectations, it fell out very pleasantly that we saw there
the holy monks of Mesopotamia — truly men of God — and
also those whose fame and manner of life were widely
spoken of, whom I did not count upon possibly seeing.
Not that it was impossible for God, who had vouchsafed to
grant me all things, to grant this also, but because I had

1 heard that, except at Easter and on this day, they do not
descend from their dwellings (for they are men who perform
many acts of virtue), and I did not know in what month

1 the day of the memorial festival was, as I have said ; but,

I at the command of God, it so fell out that I came there on [52]

I a day which I had not hoped for.

1 ^ Cf. Gen. xxiv. 20. As is usual, the pilgrim identifies Abraham's
i * eldest servant ' with Eliezer.

= This Elpidius is not mentioned in any of the martyrologies. He
possibly suffered under the Persian persecution of King Sapor.

40 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

We stayed there two days, on account of the memorial
day and to see these holy men, who deigned freely to
admit me to salutation and to speak to me, which I did
not deserve. After the memorial day they were not seen
any more, but presently in the night they sought the desert
and each one his own cell where he lived ; and in the city,
beyond a few clergy and holy monks (if any such delayed
there), I saw no Christian, but they were all heathen ;^ for
as we observe with great reverence that place where for-
merly was holy Abram's house, so these heathen with
great reverence observe a place about a thousand paces
from the city, where are the graves of Nahor and Bethuel.
And as the bishop of that place was well instructed in the
Scriptures, I asked him, saying : ' I beg of you, sir, to tell
me what I desire to hear/ And he said : ' Tell me, daugh-
ter, what you wish, and I will tell you if I know it.' Then
I said : ' I know from the Scriptures that holy Abram, with
Terah his father, and Sarah his wife, and Lot his brother's
son, came to this place ; but I have not read when Nahor
or Bethuel came here, save that I know that afterwards
Abram's servant came to Charrae to seek Rebecca, the
daughter of Bethuel, the son of Nahor, for Isaac, the son of
Abram, his master.' Then the holy bishop said to me :
* Truly, daughter, as you say, it is written in Genesis that
holy Abram migrated here with his family, and canonical
Scripture^ does not say at what time Nahor or Bethuel
migrated with their families ; but they manifestly did
migrate here afterwards, for their graves are about a
thousand paces from the city. But the Scripture testifies

' This is the only occasion on which our pilgrim mentions the old
religions of the country ; she was only in communication with priests
and monks, and had no intercourse with the natives. It is a remark-
able feature in her narrative that she never alludes to the natives
either in Sinai, Egypt, Palestine, or Syria.

2 Scriptura canonis. This remarkable and probably unique phrase
should be noted, as throwing some light on the original meaning of
the word canon.

[ TO THE HOLY PLACES. 41

that holy Abram's servant came hither to receive holy-
Rebecca ; and again, holy Jacob came here when he
received the daughters of Laban the Syrian.'

Then I asked where that well was where holy Jacob had
given water to the flocks which Rachel, the daughter of
Laban the Syrian, was feeding. And the bishop said to
me: 'At the sixth milestone from here there is a place
near the village where was the farm of Laban the Syrian ;
but when you wish to go there we will go with you and
show it to you. There are many right holy monks and
ascetics, and a holy church is there.' I also asked the holy
bishop where was that place of the Chaldees where Terah
dwelt at first with his family. Then the holy bishop said "^
to me : ' That place, daughter, which you seek is at the
tenth station inland to Persia, for from this to Nisibis there
are five stations, and from thence to Hur, which was a city
of the Chaldees, there are five more stations ; but there is
now no access for Romans, as the Persians hold the whole
country.^ This district is especially called Eastern^ which [53]
is on the confines of the Romans and the Persians, or the
district of the Chaldees.' And many other things he
deigned to relate, as also did the other holy bishops and
holy monks, all their accounts, however, being either from
the Scriptures of God or else of deeds done by holy men —
that is, monks — the wonderful things done by those who
had departed, or at the present day by those who are yet
in the body — those, at least, who are ascetics. For I would
not have you think in your pious zeal that the monks ever
related any stories except those from the Scriptures of
God, or else those of the deeds of the greater monks.

After I had been there two days the bishop conducted
us to that well where holy Jacob had watered the flocks of
holy Rachel ; it is at the sixth milestone from Charrae.
In honour of this well is built hard by a holy church, very
great and beautiful. When we came to the well prayer
was offered by the bishop, the passage from Genesis was
^ See Introduction, p. 4.

42 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

read, one psalm appropriate to the place was said, and,
after a final prayer, the bishop gave us his blessing. And
we saw there lying near the well the enormous stone that
Jacob moved from the well, which is shown to this day.
Round the well no one lives save the clergy of the church
there and the monks who have their cells near, whose
truly unheard-of manner of life the holy bishop described
to us. Then, prayer having been offered in the church,
I made my way with the bishop into the cells of the holy
monks, giving thanks to God and to them who deigned to
receive me with willing mind into their cells wherever I
entered, and to address me with such words as were worthy
to come from their lips. And they deigned to give gifts of
blessing to me and to all who were with me, as it is the
habit of monks to do — at least, to those whom they volun-
tarily entertain in their cells. And as the place is in
a great plain, I was shown opposite by the holy bishop
a very large village, perhaps five hundred paces from the
well, through which village we directed our course. This
Padan- village, as the bishop said, was once the farm of Laban the
[54] Sy^^'^^ f it is called Fadana.^ There I was shown the
memorial of Laban the Syrian, Jacob's father-in-law ; and
I was also shown the place where Rachel stole her father's
idols.^ And so, in the name of God, having seen all things,
bidding farewell to the holy bishop and the holy monks,
who had deigned to conduct us back to that place, we
returned by the route and the stations by which we had
come from Antioch.
Antioch. When I returned to Antioch I stayed there for about a
week, until the necessaries for my journey should be pre-
pared. And then starting from Antioch, and journeying
through several stations, I came to the province called
Tarsus. Cilicia, which has Tarsus for its chief city, at which Tarsus
K I had been already on my way to Jerusalem. But as the
I martyr-memorial of S. Thecla is at the third station from

» I.e., Padan-aram. * Cf. Gen. xxxi. 19.

TO THE HOLY PLACES.

43

Tarsus, that is, in Hisauria, it pleased me to go thither, /
more especially as it was so very near.

Starting from Tarsus, I arrived at a certain city above
the sea, but still in Cilicia, called Pompeiopolis. Thence I
entered the borders of Hisauria, and halted in a city called
Coricus. On the third day I arrived at the city called
Seleucia in Hisauria. When I arrived there I was at the Seieucia.
bishop's, a right holy man, formerly a monk. In the same
city I saw a very beautiful church. And since the distance
was about 1,500 paces from thence to S. Thecla (which
place is outside the city on an elevated tableland), I pre-
ferred to go out to it and there make the halt which I
purposed. In addition to the holy church nothing else is
there save innumerable monasteries, both for men and
women. I found there one woman,, a very dear friend of
mine, to whose life all in the East bore testimony, a holy
deaconess, by name Marthana,i whom I had known at
Jerusalem, whither she had gone up for the sake of prayer ;
she ruled the monasteries of Renuntiants^ and Virgins.
When she saw me what joy for both of us ! How can I
describe it ?

But to return. There are very many monasteries on the
hill, and in the midst a great wall enclosing the church in
which is the martyr-memorial, a very fine thing. And,
further, the wall was built to guard the church on account
of the Hisauri, who are very mischievous and constantly \ .
engage in brigandage, lest by chance they should make an
attempt on the monastery which is there appointed. So

^ She is only mentioned by one other writer, viz., Basil, Bishop of
Seleucia (if indeed the work attributed to him be genuine), who speaks
of her as a worthy follower of S. Thecla.

2 Apotactitum^ i.e., diroTaKrirai. Cf. Epiph., Hasr., Ixi. 506-513.
This name was adopted by an ascetic sect in the East, whose leading
principle was the rejection of all private property. They were con-
demned by edicts of Theodosius in 381 and 383; and hence Gamurrini
concludes that the pilgrim's visit must have been before ;^8;^, as she
mentions them with such respect. But such an inference involves too
many assumptions to be very reliable.

44 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

when I had come in God's name, having offered prayer at
the memorial and all the Acts of S. Thecla having been
read, I gave countless thanks to Christ our God, who
vouchsafed to satisfy in all things the desires of me,
[55] unworthy and undeserving. Having stayed there two days,
and having seen all the holy monks and renuntiants, men
and women, who were there, and having offered prayer and
communicated, I returned to my route at Tarsus. Here I
stayed three days, and thence, in God's name, set out on
my way. Arriving the same day at a station called
Mansocrense/ wich is under Mount Taurus, I there
stopped.

On the next day going along under Mount Taurus, and
making my now familiar way through the several provinces
I had passed through on my outward journey, viz., Cappa-
docia, Galatia, and Bithynia, I arrived at Chalcedon, where
I stopped on account of the famous martyr-memorial of
S. Eufimia^ already well known to me from a former visit.
On the next day, crossing the sea, I arrived at Constantinople,
giving thanks to Christ our God because He had vouchsafed
to bestow such grace upon me unworthy and undeserving ;
for He vouchsafed to grant me not only the wish to go,
but the power to walk over the places I desired, and finally
nopie. to return to Constantinople. When I had got there I

went through the several churches — the Church of the
Apostles,^ the martyr-memorials, which are there in great
numbers ; and did not cease to give thanks to Jesus our
. God, who had vouchsafed to bestow His mercy upon me.
From which place, ladies, my loved ones, whilst I prepare
this account for your pious zeal, it is already my purpose

I to go to Asia — to Ephesus — on account of the martyr-
memorial of the holy and blessed Apostle John, for the
sake of prayer. But if after this I am still in the body,

1 I.e., M opsucrene (Mo;//ov Kp/;vjj).

2 S. Euphemia, virgin and martyr at Chalcedon, under Galerius,
A.D. 307.

3 This latter church is described by Eusebius, Vita Const., iv. 58.

TO THE HOLY PLACES.

AS

and am able to visit any more places, I shall either tell it
to your pious longing in person (if God vouchsafes to grant
this), or in any case, if I determine otherwise, I shall
acquaint you with it by letter. Only do you, ladies, my
loved ones, deign to remember me whether I am ' in the
body or out of the body.'^

But that your affection may know what services are now Daily ser-
held daily in the holy places, I must give you information, Jerusalem.
for I know that you would gladly learn.

Every day before cockcrow all the doors of the Anas-
tasis^ are opened, and all the monks and virgins {inonazontes
and parthence, as they call them here) descend, and not
only these, but also the laity, both men and women, who
desire to have an early vigil. From that hour to daybreak
hymns are sung, and psalms and antiphons sung in response.
And after each hymn prayer is offered. For two or three
priests at a time, and likewise the deacons, have their turns
every day along with the monks, to say prayers after each
hymn or antiphon. When day begins to break then they
begin to sing the matin hymns. Then the bishop arrives [56]
with the clergy and forthwith enters the cave, and from
within the rails he first says a prayer for all ; then he
commemorates the names of those whom he wishes, and
blesses the catechumens. Then he says another prayer
and blesses the faithful ; and next, as the bishop comes out
from within the rails, they all approach [to kiss] his hands,
and blessing them one by one, he departs, and so the
dismissal is given with the dawn. At the sixth hour they
all go down again to the Anastasis, and psalms and antiphons
are sung until the bishop is summoned, when he again
descends and does not sit down, but enters immediately
within the rails inside the Anastasis, that is, inside tho
cave, where he was in the early morning ; in like manner,
he first offers prayer, then blesses the faithful, and then, as

^ Cf. 2 Cor. xii. 3.

2 Le.^ the Church of the Resurrection, built by Constantine.

46 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

he comes out from the rails, they approach [to kiss] his
hands as before. And so is it done at the ninth hour as ■■
Sit the sixth.

At the tenth hour — which they call here XvyviKov^ as we
say the service of lights — in like manner the crowd collects
at the Anastasis ; all the candles and wax-tapers are lit,
and a great light is made. But the light is not brought
from outside ; it is fetched from the inner cave, where a
lamp burns night and day, i.e., from inside the rails ; the
vesper psalms are sung, and the antiphons for a good
while. But lo ! the bishop is summoned, and he comes
down and sits on high ; also the priests sit in their places ;
hymns and antiphons are sung. And when they have
been recited according to custom, the bishop gets up
and stands before the chancel, i.e., before the cave, and
one of the deacons makes a commemoration of individuals,^
as is the custom. And while the deacon recites the names
of the individuals, many boys stand responding Kyrie
eleison, as we say, Lord, have mercy upon tis^ whose voices
are innumerable. And when the deacon has recited all
that he has to say, first the bishop says a prayer and prays
for all ; and then they all pray, the faithful and the cate-
chumens together. And then the deacon calls out for each
catechumen to bow his head where he stands ; and so the^
bishop, standing, pronounces a benediction over the catei
chumens. Again prayer is offered, and again the dcacoi
lifts his voice and wmrns the faithful, standing, to bow theii
heads. And then the bishop blesses the faithful, and sc
the dismissal is given from the Anastasis. And they begii
severally to approach [to kiss] the hands of the bishop^
Afterwards the bishop is escorted from the Anastasis to th<
[57] Cross with hymns, and all the people go with him. Whei

^ I.e., reads out the names from the diptychs.

2 It would appear from this that the words Kyrie eleison would nc
have been familiar to the Gallican sisterhood, for whom this account
was written. Consequently, the phrase cannot yet have been intn
duced into the Church in Gaul.

TO THE HOLY PLACES, 47

they have arrived he first offers a prayer, then he blesses
the catechumens ; then another prayer is offered, then he
blesses the faithful. And after that the bishop and the
whole crowd go behind the Cross, and there are there again
similar ceremonies to those in front of the Cross. In like
manner as at the Anastasis, they approach [to kiss] the
bishop's hands; as in front of the Cross, so behind the
Cross. Everywhere hang numbers of great bright candles
and wax-tapers before the Anastasis, and also in front of
and behind the Cross. All these ceremonies are finished
in the dark. This service is held every weekday at the
Cross and at the Anastasis.

But on the seventh,^ that is, the Lord's day, before cock- Lord's
crow the whole crowd collects, as many as the place will ^^^*
hold ; and if it be at Easter, in the Basilica, which is there
near the Anastasis, but outside, where lights hang for this
very purpose. For, as they are afraid that they may
not be there at cockcrow, they come beforehand and sit
there. And hym.ns and antiphons are sung; and after
each hymn or antiphon a prayer is offered. For the priests
and deacons are always ready there for vigils, on account
of the crowd which assembles ; and it is their custom not
to open the holy places before cockcrow. But when the
first cock has crowed, forthwith the bishop descends and
'enters inside the cave to the Anastasis. All the doors are
opened, and the whole crowd streams into the Anastasis.
Here innumerable lights are shining; and when the
people have entered, one of the priests says a psalm,
and they all respond ; then prayer is offered. Again
one of the deacons says a psalm, and again prayer
is .offered ; a third psalm is said by one of the clergy,
and prayer is offered for the third time, and the com-
memoration of all men is made. Then these three
I

^ It is curious to find the Lord's day described here as the
\scvc7ith day. All through the subsequent accounts of the services, it
^is reckoned as theyi>j/ day of the week, as usual.

48 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

psalms having been said,^ and these three prayers
I offered, behold censers^ are brought into the cave of the
I Anastasis, so that the whole Basilica of the Anastasis
\ is filled with odours. Then where the bishop stands inside
' the rails, he takes the Gospel and advances to the door,
and himself reads of the Lord's resurrection. And when
he has begun to read this, there is such a moaning and
groaning of all the people, and such weeping, that the most
obdurate person would be moved to tears, for that the Lord
endured such grievous things for us. Then the Gospel
having been read, the bishop comes forth, and is led to the
Cross with hymns, and all the people with him. There
again one psalm is said and a prayer offered. Again he
blesses the faithful, and the dismissal is given. As the
bishop comes forth they all approach [to kiss] his hand ; |
and presently the bishop betakes himself to his own house. :
[53J From that hour all the monks return to the Anastasis, and
psalms and antiphons are said until daylight; and after
each psalm or antiphon prayer is offered. For every day ;
in turn the priests and deacons keep vigil at the Anastasis !
with the people. If any of the laity, either men or women, |
wish it, they stay there till it is light ; but if they do not |
wish to do so, they return to their houses and go to sleep I
again. I

But with the dawn, because it is the Lord's day, they ^
proceed to the Great Church built by Constantine, which '
is in Golgotha behind the Cross ; and all things are done
^ W '^=^ according to the use which is customary everywhere on -
the Lord's day. For their use is this, that as many as wish
' of all the priests who sit there shall preach, and after them j
all the bishop preaches ; these sermons are always delivered j
on the Lord's day, that the people may always be instructed i
in the Scriptures and in the love of God. And while these

1 A very early reference to the recitation of three psalms at the
canonical hours. Cf. also Cassian, Instit., 1. 3, c. 3.

2 Thiamataria^ i.e.^ evfiiarnpia. This is, perhaps, the earliest notice-
known of the use of incense.

TO THE HOLY PLACES. 49

•sermons are being delivered, there is a long interval before
they are dismissed from the Church. They are thus [not]
dismissed before the fourth, or perhaps the fifth, hour. But
when the dismissal has been given at the Church, in ac-
cordance with the use which everywhere prevails, then the
monks escort the bishop with hymns from the Church to
the Anastasis. And when the bishop begins to come with
hymns, all the doors of the Anastasis Basilica are opened ;
and all the people enter (that is, the faithful, for the cate-
chumens enter not). And when the people have entered,
the bishop enters and forthwith proceeds within the rails
of the memorial cave. First, thanks are given to God, and
prayer is made for all men ; next the deacon calls to all to
bow their heads where they stand, and the bishop blesses
them standing inside the inner rails ; and finally he comes
out. As the bishop comes out they all approach [to kiss]
his hand. And thus it is that the dismissal is put off
nearly to the fifth or sixth hour. And in the evening the
ordinary daily service is held. This manner of service is
then observed every day throughout the year, certain solemn
days being excepted, as to the observance of which we have
! given an account below. But among all these details this is
very plain, that suitable psalms or antiphons are always
said ; those at night, those in the morning, and those
through the day, whether at the sixth hour or ninth hour
or at vespers, being always suitable and intelligible as per-
jtaining to the matter in hand. And as throughout the
whole year they always proceed on the Lord's day to the
Great Church (that is, the church in Golgotha, behind the
jCross, which Constantine built), on one Lord's day alone,
that is, on the Feast of Pentecost, they proceed to Sion, as
you will find noted lower down, but so that they arrive at
Sion before the third hour. First, Mass is celebrated in
.he Great Church^ \a leaf wantijtg\

^ There is here a hiatus in the MS. ; but it is apparent that the
irocession next alluded to was from Bethlehem to Jerusalem, and that
he service next described is that for the Feast of the Epiphany, on

4

50 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

[59] ' Blessed is he that cometh in the Name of the Lord/
Epiphany, and the rest which follows. And since, on account of the
monks who go on foot, it is necessary to proceed more
gently, they arrive in Jerusalem about the hour when one
man begins to recognise another, 2>., near daylight, but
before the day has fully broken. When they have arrived,,
straightway the bishop and all with him enter the Anastasis^
where the lights are now superfluously shining. There
one psalm is sung, prayer is offered, and first the catechu-
mens, then the faithful, are blessed by the bishop. The
bishop then departs, and everyone goes to his lodging to
recruit. But the monks stay there, and sing hymns until
daylight. And when the crowd is refreshed, at the begin-
ning of the second hour, they all assemble at the Great
Church, i.e., in Golgotha. It is unnecessary to describe
the decoration on that day of the Church, of the Anastasis,
or of the Cross, or the Church at Bethlehem ; you can see
nothing but gold and gems and silk.^ If you look at the
veils, they are of silk, studded with gold ; if you look at the
curtains, they are likewise all of silk, studded with gold.
All the gold and jewelled vessels are brought out on that
day. As to the number or weight of the tapers or candles
or lamps or different vessels, how could it be estimated or
described ? And what shall I say of the decoration of that
structure which Constantine, with the assistance of his
mother, adorned, as far as the resources of his kingdom
would go, with gold, mosaic, and precious marbles^ — a

which day our Lord's birth was commemorated in the East in early
times. The pilgrim speaks (p. 23, sicprd) of the Feast of the
Epiphany in Egypt in terms which seem to imply that there, asj
well as at Jerusalem, it was regarded as the day of the Nativity, j
Chrysostom mentions the separate observance of Christmas oni
December 25 as a novel practice in Antioch and Syria in 386 A.D.
This harmonizes with the other indications of the date of the
pilgrimage.

^ Sirico, i.e.., arjpiKov.

' Cf. Eusebius, FzV. Const. ^ iii. 43, for a description of this church
built at Bethlehem by Helena.

TO THE HOLY PLACES. 51

larger church than the Anastasis or the Church at the

Cross or any of the holy places in Jerusalem ? But to

return. On the first day Mass is celebrated in the Great

Church in Golgotha. And whether they preach or read the

several lections or say hymns, everything is appropriate to

the day. And thence, when Mass has been celebrated at

the church, they go to the Anastasis with hymns according

to custom ; and Mass is held about the sixth hour. On

this day vespers are said as usual, after the daily custom.

On the next day again they go in like manner to the Octave of

Church in Golgotha ; and so again on the third day. Thus P^P^^^y-

for three days, a universal service of joy is held in the Church

built by Constantine up to the sixth hour. On the fourth

day there are similar decorations, and similar services in

Eleona,^ i.e., in the very beautiful Church on the Mount Of

Olives. On the fifth day at the Lazarium, which is about

1,500 paces from Jerusalem. On the sixth day in Sion.

On the seventh day in the Anastasis. On the eighth day at

the Cross. And so throughout the eight days there are these

decorations, and this service of joy is held in all the above- [60]

mentioned holy places. During these eight days there are

like decorations daily in [the Church at] Bethlehem, and the

same service of joy is held by the priests and all the clergy

of the place and the monks who are appointed there. For

from that hour at night when all return to Jerusalem with •

the bishop, the monks of the place who are there keep

vigil in the Church at Bethlehem, till the dawn, singing

hymns and antiphons ; for it is necessary that the bishop

should always keep these days in Jerusalem. Great crowds

come from all quarters to Jerusalem for the ceremonial and

services of this joyous festival, not only monks, but laity

also, both men and women.

But certainly the Feast of the Purification^ is celebrated The Purifi-
cation of

I, ,. , the Blessed

' ikaiwv. Virgin

« Le.^ the sepulchre of Lazarus. Cf. Bordeaux Pilgrim, p. 25. Mary.

3 The Purification of the Blessed Virgin Mary was celebrated forty
days after the Feast of the Nativity (see note, p. 49). It was called

4—2

52 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

here with the greatest honour. On this day there is a
procession to the Anastasis ; all go in procession, and all
, things are done in order with great joy, just as at Easter.
All the priests preach, and also the bishop, always treating
of that passage of the GospeP where, on the fortieth day,
Joseph and Mary brought the Lord into the Temple, and
Simeon and Anna the prophetess, the daughter of Famuhel,^
saw Him, and of the words which they said when they saw
the Lord, and of the offerings which the parents presented.
And when all things have been celebrated in order as is
customary, the sacrament is administered, and so the people
are dismissed.
Fas^t^^"^^" When the days of Easter come they are celebrated as
(^ follows. For as with us forty days before Easter are
observed, so here eight weeks before Easter are observed.^
But the eight weeks are observed for this reason : they do
not fast on the Lord^s day or on the Sabbath, with the
exception of the one Sabbath day which is the vigil of
Easter, on which it is necessary to fast. Except on this
day they never fast on a Sabbath throughout the whole
year.^ So deducting from these eight weeks, eight Lord's
days, and seven Sabbaths — for they must fast on one

in the East ioprr) ryg vTrav-ijg, the Feast of the Meeting, z.e., of Simeon
and Anna with the Lord. This is the earliest notice extant of it ;
indeed, Bingham and the writers following him have asserted that it
did not arise till the sixth century. De Waal suggests that it may
have been at first a local festival at Jerusalem. The Feast of the
* Presentation in the Temple ' would there have a peculiar appropriate-
ness, from reminiscences of the time when the Jewish Temple was yet
standing.

^ S. Luke ii. 21 39. 2 7.^., Phanuel.

3 Sozomen (H. E., vii. 19) speaks of seven weeks' fast at Constant!^
nople and neighbouring provinces, and of six weeks' fast in Palestine
but to prolong Lent iox eight weeks, as here described, is a custom not
mentioned by any historian.

4 The Eastern Church, in this differing from the Western (at least
in later ages), always observed the Sabbath as a festival, thus con-
tinuing the old Jewish custom.

TO THE HOLY PLACES.

Sabbath, as I said above — there remain forty-one fast
days, which they call here eopruL, i.e., the quadragesimal
[fast]. The several days of the several weeks are thus
observed.

On the Lord's day at cockcrow the bishop reads inside Sunday,
the Anastasis the passage from the Gospel about the Resur-
rection of the Lord, as is done throughout the year on the
I Lord's day ; and at daybreak the same things are done at
the Anastasis and the Cross as are usual throughout the
year on the Lord's day. Next in the morning, as on every
Lord's day, they proceed to the Great Church, called the
Martyrium, which is in Golgotha behind the Cross ; and the
services which are customary on the Lord's day are held.
And in like manner, the dismissal having been given
from the Church, they go with hymns to the Anastasis as
always on the Lord's day. While these things are being
done, the fifth hour comes on ; the evening service is held
: here at its proper hour, as is always done at the Anastasis
and at the Cross and the various holy places. On the
Lord's day it is held at the ninth hour. [6i]

And on the second day they go in like manner at cock- Monday,
crow to the Anastasis, and the usual ceremonies are gone
through until the dawn. Again at the third hour they go
to the Anastasis, and hold the service usual throughout
the year at the sixth hour,i for during Lent they go at the
third hour in addition. Again, at the sixth and ninth
hours and in the evening they hold the services usual
throughout the year at the holy places.

On the third day all the same services are held as on the Tuesday,
second.

On the fourth day they in like manner go at night to Wednes-
the Anastasis, and the usual ceremonies are gone through ^^*
up to daybreak, and similarly at the third and sixth hours.
At the ninth hour, as is the custom throughout the year on
the fourth and sixth days, they proceed to Sion (for in
those places, unless a festival of martyrs occur on them,

j ^ /.^., ierce is an exceptional service held only during Lent.

I

54 THE PILGRIMAGE OF S. SILVIA OF A QUIT A NI A

the catechumens always fast on the fourth and sixth
days).^ If by chance during Lent a festival of martyrs
fall on the fourth or sixth day, even still they proceed to
Sion at the ninth hour.^ During Lent, then, as I said
above, on the fourth day of the week, they proceed to
Sion at the ninth hour, as is usual throughout the year,
and all ceremonies are performed which are usual at the
ninth hour, except the oblation.^ And to the end that
the people may ever learn the law, the bishop and the
priest preach continually. When the dismissal has been
given the people escort the bishop thence with hymns to
the Anastasis. And when now they enter the Anastasis,
the whole of evensong is said ; hymns and antiphons are
sung, prayers are said, and evening service held in the
Anastasis and at the Cross. The evening service in Lentl
is always later than at other times throughout the year. *
On the fifth day the ceremonies are similar to those on
the second and third.

Thursday. Qn the sixth day they are like those on the fourth, and
in like manner they go to Sion at the ninth hour, and the'

Friday. bishop is escortcd back with hymns to the Anastasis.'
But on the sixth day vigils are celebrated in the Anastasis
from the hour at which they come back from Sion with
hymns until the morning — i.e., from the hour of evensong
until they have entered upon the morning of the next day,
the Sabbath. The oblation is made early in the Anastasis,
so that the dismissal may be given before sunrise. All
night, by turns are said responsive psalms, by turns

^ Cf Const. Apost., V. 14 : ' Quarta feria et sexta feria jussit
Dominus jejunare ; ilia quidem propter proditionem, base vero
propter passionem.'

2 Canon 51 of the Council of Laodicea decreed that no festival ol
Martyrs should be held in Lent, except on Saturday or Sunday.

3 I.e., except the Eucharist, which it was customary to celebrate or
Wednesdays and Fridays at the ninth hour. Our pilgrim notes that
this was not so in Jerusalem during Lent. This is in agreement with
Canon 49 of the Council of Laodicea, which decreed that the Eucharist
should only be celebrated during Lent on Saturdays and Sundays.

TO THE HOLY PLACES. 55

antiphons, and by turns various lections, which are all
protracted until the morning.

But the Mass — that is, the oblation — which is celebrated Saturday.
on the Sabbath at the Anastasis, is celebrated before
sunrise, so that at the hour at which the sun begins to
show himself the dismissal may be given at the Anastasis.
These, then, are the ceremonies of the several weeks of
Lent. As I have said, Mass is celebrated earlier^ on the
Sabbath, before sunrise, and for this reason also that they
may the more quickly set free those whom they call here
domadarii. For the custom here of those who fast in [62]
Lent is that those whom they call hebdomadarii — i.e., those
who observe the week-long fast^ — eat heartily on the
Lord's day, for mass is celebrated at the fifth hour. And
after they have breakfasted on the Lord's day, they do
not eat until early on the Sabbath,^ as soon as they have
:ommunicated in the Anastasis. So on their account, that
they may be released the quicker, Mass is said before the
sun is up in the Anastasis on the Sabbath. But when I
5aid that Mass is celebrated early on their account, it is
lot that they communicate alone, for all communicate, who
purpose doing so, in the Anastasis that day.

For the custom of those who fast here in Lent is that Fasting.
)Ome, viz., those who observe the week-long fast, as soon

., earlier than Msital on Saturdays. The liturgical hour on
Saturdays, Sundays, and all festivals was usually the third hour
9 a.m.). The ambiguity in the word rnissa. which most generally is
quivalent to dismissal^ but sometimes is used for the Eucharistic
ffice in particular, makes it difficult to determine the usage as to the
ays on which Holy Communion was celebrated. It seems, however,
3 have been celebrated four times a week besides on festivals
cf. last note), as is stated by S. Basil (Ep. ii. 93, Ad Ccesariavi).

The hebdomadarhcs in a monastery usually means the cook or
ellarer, who performed his duties for a week at a time : sometimes
Iso the cleric responsible for the performance of divine service in any
I'cek. Dionysius of Alexandria (Epist. Can. i) speaks of those who
ibserve this six-day fast as vTrepnOsiievoi, persons who impose a
(jperfluous burden upon themseves. Cf. Epiph., Expos. Fid., n. 23.
e., the following Saturday.

56 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

;>nth
ek.

as they have eaten on the Lord's day after Mass — that is,
at the fifth or sixth hour — do not eat throughout the whole
week until the next Sabbath after the Mass at the Anas-
tasis. But when they have eaten early on the Sabbath,,
they do not eat in the evening, but on the next day — that
is, the Lord's day. They eat after the Mass at the church,
at the fifth hour or even later, and then do not eat again
until the next Sabbath, as I said above. For the custom here
is that all those who are, as they say, Renuntiants, whether
men or women, only eat once a day, and this not only in
Lent, but throughout the year. If there are any of these
Renuntiants who cannot keep the entire week's fast, as we
described above, throughout Lent, they take a meal on the
fifth day in the middle [of the week]. Those who cannot
do even this fast for two days at a time all through Lent,
and those who cannot do even this much, fast from one
evening to the next. No one demands how much one
ought to do, but each one does what he can ; neither is he
praised who does more than he need, nor is he blamed who
does less.^ Such is the custom here. And their food
during the forty days is of this kind : they neither eat
bread which cannot be strained as a liquid, nor taste oil
nor anything else which is got from trees, but live on water
and a little gruel made out of flour. So the Lenten fast is
kept, as we have said.

During the whole of these weeks vigils are held in the
Anastasis, from the hour of evensong on the sixth day^
when they come from Sion with psalms, until early on the
Sabbath, when the oblation is made in the Anastasis,
And in the second, third, fourth, and sixth weeks of Lent,
ceremonies similar to those in the first are observed.

But when the seventh week has come — i.e., when there

are now only two weeks to Easter — everything is done on

the several days as during the weeks which have passed ;

only the vigils held during the other six weeks in the

[63] Anastasis are in the seventh week (on its sixth day) held

^ Cf. Cyril, Catech., iv. 27, and Aug. de Mor. Ecc. Cath. c. 33.

TO THE HOLY PLACES. $7

in Sion after the same manner. At all services psalms or
antiphons suitable to the day and place are sung.

When it begins to be morning, as the Sabbath dawns, Saturday,
the bishop makes an offering and the oblation early on the
Sabbath. And when the dismissal is to be given the arch-
deacon calls out, saying: * Let us all be ready in the Lazarium
at the seventh hour to-day.' So at the beginning of the
seventh hour they all come to the Lazarium. The Lazarium
— i.e., Bethany — is about two miles from the city ; and as
they come from Jerusalem to the Lazarium, about 500 paces
from the latter place, there is a church in the street at the
spot where Mary, the sister of Lazarus, met the Lord.
And when the bishop has come here all the monks meet
him, and the people enter ; one hymn is sung and one
antiphon, and they read the passage from the Gospel
where the sister of Lazarus meets the Lord.^ So prayer
having been made, and all having been blessed, they go
from thence to the Lazarium with hymns. When they
come to the Lazarium the whole crowd assembles, so that
not only the place itself, but the fields all round, are full of
people. Hymns and antiphons are sung appropriate to
the day and place, and in like manner lections suitable for
the day are read. Before they are dismissed, Easter is
announced— that is, the priest goes up to an elevated place
and reads the passage from the Gospel where it is written,
* When Jesus had come to Bethany, six days before the
Passover,'^ ^tc. The passage having been read and Easter
announced, they are dismissed. These things are done on
this day, because it is written in the Gospel that so it was
done in Bethany six days before the Passover; now from
the Sabbath to the fifth day, when, after the supper, the
Lord was apprehended at night, is six days. Then they
all return to the city straight to the Anastasis, and vespers
are held as usual.

But on the next day— that is, the Lord's day— which ^^^ ^"°"

' S. John xi. 29. 2 s, John xii. i.

58 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

begins the Paschal Week, called here the Great Week,^
they proceed from cock-crow to go through the usual
ceremonies in the Anastasis, and at the Cross until the
morning. Early on the Lord's day they proceed, as usual,
to the Great Church, called the Martyrium. It is so called
because it is in Golgotha — z\e., behind the cross where the
Lord suffered, and so is a Martyrium^ or Testimony.
When all things have been celebrated, according to custom,
in the Great Church, before the dismissal is given the
archdeacon raises his voice, and says first : ' During the
ensuing week — that is, from to-morrow — let us all meet
at the ninth hour at the Martyrium' — i.e., in the Great
Church. Again he raises his voice a second time and
says : * To-day let us all be ready at the seventh hour in
Eleona.' Then the dismissal having been given in the
Great Church — i.e.^ at the MartyrJum — the bishop is con-
ducted with hymns to the Anastasis, and there the cere-
monial having been gone through which is customary in
{64] the Anastasis on the Lord's day after Mass at the Mar-
tyrium, everyone goes home and hastens to eat, that at the
seventh hour, now beginning, they may all be ready in the
church in Eleona — i,e., in the Mount of Olives. The cave
in which the Lord used to teach is there.*

So at the seventh hour all the people and also the bishop
go up to the Mount of Olives {i.e., Eleona) to the church ;
hymns and antiphons suitable to the day and place are sung
and lections read in like manner. And when it begins to
be the ninth hour they go up with hymns to the Imbomon^
— that is, to the place from which the Lord ascended into
heaven — and there they sit down. For all the people are
always bid sit down in the presence of the bishop ; only
the deacons always remain standing. Hymns and anti-

1 Septimana major, tjSdofxag ixeyaXr].

2 Cf. Eusebius, Vit. Const., iii. 43 ; cf also the tract of the Pseudo-
Eucherius, § viii., whose account of the two churches exactly agrees
with our pilgrim's.

3 I.e., t[Ji3ujixioi/.

TO THE HOLY PLACES, 59

phons suitable to the place and the day are sung, and in
like manner lections and prayers are interspersed. And
now when it begins to be the eleventh hour, that place
from the Gospel is read where the children with branches
and palms met the Lord, saying : * Blessed is He that
Cometh in the Name of the Lord.'i And forthwith the
bishop arises and all the people, and they go down on foot
the whole way from the summit of the Mount of Olives.
For all the people go before him, responding the while
with hymns and antiphons : * Blessed is He that cometh in
the Name of the Lord.' And all the children in those parts
are there holding branches of olive-trees^ or palms^ ; even
those who cannot walk because of their tender years are
supported on the hill by their parents. And thus the bishop
is escorted like as the Lord was in former time. From the
top of the hill to the city, and from thence to the Anas-
tasis, throughout the whole city, they all go the whole
way on foot, lords and ladies alike ; thus they escort the
bishop, singing in response, but slowly and gently, so that
the people may not be wearied. When they have come,
although it is late, they have vespers ; then a prayer is
said at the Cross, and the people are dismissed.

Again on the next day — that is, the second day of the Monday
week — the usual services are held at the Anastasis from Foster,
cockcrow to early morning ; and similarly at the third and
sixth hours those things are done which are customary
throughout Lent. But at the ninth hour all assemble in
the Great Church — i.e., at the Martyrium ; and there up to
the first hour of the night hymns and psalms are con-
tinually sung, lections appropriate to the day and place
■are read, and prayers are constantly interspersed. There
vespers are held when it begins to be the hour, and so it is
night when the dismissal is given at the Martyrium. When
it is concluded the bishop is escorted to the Anastasis with
hymns ; and as they are entering into the Anastasis one

I S. Matt. xxi. 9. 2 cf. S. Matt. xxi. 8.

3 This is the earliest extant notice of the Festival of Palms,

6o THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

[6S]

Tuesday

before

Easter.

Wednes-
day before
Easter,

Thursday
befoi e
Easter.

hymn is sung, a prayer is offered, the catechumens are
blessed and also the faithful, and they are dismissed.

On the third day of the week all things are done in like
manner as on the second. This alone is added on the
third day, that, late at night, after service has been held at
the Martyrium and they have gone to the Anastasis, and
again service has been held in the Anastasis, they all at
that hour of the night go out to the church on the Mount
of Olives. When they have come to this church, the
bishop enters into the cave, where the Lord was wont to
teach His disciples, and receives the book of the Gospel,
and, standing, he reads the words of the Lord written in
the Gospel according to Matthew, where it is said, * See
that no man deceive you.'^ All that discourse the bishop
reads. And when he has read it prayer is offered, the
catechumens are blessed, and also the faithful ; the dismissal
is given, and they return from the mount each to his own
home very late at night.

On the fourth day everything is done from cockcrow as
on the second and third days ; but after service has been
held at night at the Martyrium, and the bishop has been
escorted with hymns to the Anastasis, forthwith he enters
the cave within the Anastasis, and stands inside the rails.
A priest stands before the rails, and takes the Gospel and
reads that passage where Judas Iscariot went to the Jews
and determined what they would give him to betray the
Lord.2 And when this passage has been read, there is
such a groaning and moaning of all the people that there
is no one who would not be moved to tears at that hour.
Finally prayer is offered, the catechumens are blessed, and
afterwards the faithful, and so they are dismissed.

Again on the fifth day, from cockcrow up to early morn-
ing, the usual things are done at the Anastasis ; likewise at
the third and sixth hours. But at the eighth hour all the
people assemble at the Martyrium as usual, but in better
time than on the other days, because it is necessary that
» S. Matt. xxiv. 4. 2 ii^i^i xxvi. 14.

TO THE HOLY PLACES. 6l

service should be over sooner. And so all the people
being collected, they do the things which are to be done ;
on this day the oblation is made at the Martyrium, and
service is held at about the tenth hour. But before the
dismissal is given the archdeacon raises his voice and says :
* At the first hour of the night let us all meet at the church
in Olivet, for our greatest labour presses on us on the
night of this day.' Then when the service at the Mar-
tyrium is over, they come behind the Cross, where one
hymn only is sung, prayer is made, the bishop offers there
the oblation, and all communicate.^ But except on this '
one day, throughout the whole year there is no offering
[made] behind the Cross. So Mass having been celebrated
there, they go to the Anastasis, prayer is made, the cate-
chumens and then the faithful are blessed according to
custom, and they are dismissed. Then each one hastens
to return home that he may eat, for as soon as they have
eaten they all go up to Olivet to that church in which is
the cave where the Lord was on that day with the
Apostles. And there, up to about the fifth hour of the
night, continually there are hymns and antiphons suited
to the day and place, lessons are read, and prayers are
interspersed. Also those, places from the Gospel are read
where the Lord talked with the disciples on the same day
as He sat in the very cave which is in the church. And
now at about the sixth hour of the night they go up to the
Imbomon with hymns, to that place whence the Lord
ascended into heaven. And there again in like manner [66]
lections and hymns and antiphons suitable to the day are
said ; the prayers also which are said by the bishop are
always suitable to the day and place.

And so when the cocks begin to crow they descend from
the Imbomon with hymns, and come to that place where

^ Maundy-Thursday was the only day in the year on which the
Eucharist was celebrated after a meal in the evening throughout
Christendom ; this exception was made, of course, in reference to the
circumstances of the Last Supper. Cf. Cone. Garth , c. 3, can. 23.

62 THE PILGRIMAGE OF S. SILVIA OF A QUIT A NI A

the Lord prayed, as it is written in the Gospel : * And He
withdrew from them about a stone's-cast, and prayed.'^
In that place there is an elegant church, into which the
bishop and all the people enter ; a prayer is said there
suitable to the day and place, and the passage is read from
the Gospel where He said to His disciples : ' Watch, lest
ye enter into temptation. '^ And the whole passage is
read, and then a prayer is said. And thence with hymns
all down to the smallest child descend on foot to Geth-
semane along with the bishop, where, on account of the
great crowd of people wearied with vigils and worn out
with daily fastings, because they have to descend so great
a mountain, they come gently and slowly with hymns ta
Gethsemane. Over two hundred church candles^ are pre-
pared to give light to all the people. When they have
arrived at Gethsemane, first a suitable prayer is offered,
then a hymn is sung, then that passage from the Gospel is-
read where the Lord was apprehended ; and when this pas-
sage has been read there is such a moaning and groaning
of all the people, with weeping, that the groans can be
heard almost at the city. From that hour they go to the
city on foot with hymns, and arrive at the gate at the time
when one man begins to be able to recognise another.
Thence throughout the city they all assemble for the same
object, great and small, rich and poor ; for on that day
specially no one keeps back from the vigil until early morn-
ing. So the bishop is escorted from Gethsemane as far
as the gate, and thence through the whole city as far
as the Cross.
Good By the time that they have come in front of the Cross it

^' ^^' begins to be broad daylight. Then again that passage is
read from the Gospel where the Lord is brought before
Pilate, and everything which it is written that Pilate said
to the Lord or to the Jews is read. Then the bishop

* S. Luke xxii. 41. ^ S. Mark xiv. 38.

3 Gamurrini suggests that these were torches placed along the road-
side.

TO THE HOLY PLACES. 63

addresses the people, encouraging them, as they have
toiled all night, and are about to toil all day, not to be
weary, but to have hope in God, who will give them a
greater reward in return for that toil. And so encourag-
ing them as he can, he thus addresses them : * Go, every
one of you, home now to your cells, and sit there for a
little while, and by the second hour of the day be all ready
here, that from that hour to the sixth you may be able to
gaze upon the holy wood of the cross, trusting each one
that it will profit us for our salvation. After the sixth
hour we must all meet again in front of the Cross, that
we may give ourselves to lections and prayers until
night.'

After this then they are dismissed from the Cross, the [67]
sun not being yet up. Straightway the more ardent ones
go up to Sion to pray at that pillar at which the Lord was
scourged.i Then, having returned, they sit down for a
little while in their own houses, and soon are all ready
again. A chair is placed for the bishop in Golgotha
behind the Cross, which stands there now ; the bishop sits
down in the chair, there is placed before him a table
covered with a linen cloth, the deacons standing round the
table. Then is brought a silver-gilt casket, in which is
the holy wood of the cross ; it is opened, and the contents
. being taken out, the wood of the cross and also its inscrip-
tion^ are placed on the table. When they have been put
there, the bishop, as he sits, takes hold of the extremities
of the holy wood with his hands, and the deacons, standing
round, guard it. It is thus guarded because the custom is
that every one of the people, faithful and catechumens
alike, leaning forward, bend over the table, kiss the holy
wood, and pass on. And as it is said that one time a
person fixed his teeth in it, and so stole a piece of the holy

^ For a discussion of the Holy Places of Mount Sion, cf. Appendix II.
to Antoninus Martyr.

2 Cf. Antoninus Martyr, § 20, where this * titulus ' is also mentioned
as an object of veneration.

-f

64 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

wood, it is now guarded by the deacons standing round, so
that no one who comes may dare to do such a thing again.
And so all the people pass on one by one, bowing their
bodies down, first with their forehead, then with their eyes,
touching the cross and the inscription, and so kissing the
cross they pass by, but no one puts forth his hand to touch
it. When they have kissed the cross and have passed by,
the deacon stands and holds Solomon's ring,^ and the horn
with which the kings were anointed ; they kiss the horn
and touch the ring. . . . second . . .2 up to the sixth hour
all the people pass by, entering by one door and going out
by another ; for this is done in the same place in which the
day before (the fifth day) the oblation was made.

And when the sixth hour has come they go in front of
the cross in all weathers ; for this place is exposed to the
open sky, being a kind of atrium, very large and beautiful,
situated between the Cross and the Anastasis. Then all the
people collect there so that no one can pass through. A
chair is placed for the bishop in front of the Cross, and
from the sixth to the ninth hour nothing else is done but
to read lections as follows : First they read from the
Psalms where the Passion is spoken of; then from the
Apostolos,^ either from the Apostolic Epistles, or from the
Acts, wherever the Lord's Passion is mentioned ; also the
^_x passages from the Gospels where He suffered are read.
^ Then they read from the prophets where they foretold

1 This ring, according to legend, revealed to Solomon the past, the
present, and the future alike. Major Conder points out that it is
mentioned in the story of Solomon and Asmodeus in the Babylonian
Talmud (Gittin 68, «, d), circa 500 A.D. Solomon was persuaded to
give his seal to Asmodeus, who then took his place on the throne for
several years, after which Solomon contrived to get it back. It is said
that in shape it was a star of five rays, formed by intersecting triangles,
and that it is found on Jewish tombs of the Lower Empire Period.
It was also a Gnostic emblem. Cf. ' Breviary of Jerusalem,' p. 14.

2 There is here a hiatus in the MS.

3 a7ro(T7-oXoc is the regular term for a lectionary made up of passages
from the Acts of the Apostles.

TO THE HOLY PLACES. 65

that the Lord would suffer, and from the Gospels where
He speaks of His Passion. So from the sixth to the ninth
hour lections are always being read, or hymns sung, that it
may be shown to all the people that whatever the prophets
foretold about the Lord's Passion is proved by the Gospels -
or by the writings of the Apostles to have taken place.
So for those three hours all the people are taught that
nothing took place which was not first foretold, and that
nothing was predicted which was not fully accomplished.
And continually prayers suitable to the day are inter- [68]
spersed. At the several lections and prayers there is such
emotion displayed and lamentation of all the people as is
wonderful. For there is no one, great or small, who does
not weep on that day during those three hours in a way
that cannot be measured, that the Lord should have suffered
such things for us.

After this, when it begins to be the ninth hour, that pas-
sage from the Gospel according to John is read where He
gave up the ghost,^ which having been read, prayer is
offered, and Mass celebrated. But when Mass has been
celebrated in front of the Cross, forthwith all things are
done in the Great Church at the Martyrium which it is
usual to do throughout that week from the ninth hour,
when they come to the Martyrium, until late. And Mass
having been celebrated, they come from the Martyrium
into the Anastasis ; and when they have come there the
passage from the Gospel is read where Joseph asks Pilate
for the body of the Lord, and places it in a new tomb.^
This passage having been read, prayer is offered, the cate-
chumens are blessed, and so they are dismissed. But on
that day there is no announcement made of vigil at the
Anastasis, for it is known that the people are tired out.
But it is usual, nevertheless, to hold a vigil there. Those
of the people who wish it — that is, all those who are able
— keep vigil ; those who are not able do not keep vigil till
the morning. But the clergy keep vigil there — that is, the
* S. John xix. 30. « Ibid. xix. 38.

5

66 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

stronger and younger of them — and during the whole
night hymns and antiphons are sung there until the
morning ; but most people keep vigil from late in the even-
ing, or from the middle of the night, as they are able.
Easter Eve. On the next day, the Sabbath, the usual services are
held at the third and sixth hours ; but at the ninth hour
on the Sabbath the service is not held, for the paschal
vigils are prepared for in the Great Church — i.e., in the
Martyrium. The paschal vigils are held as with us,
with this addition only, that the children/ when they have
been baptized and robed, after coming out of the font, are
escorted along with the bishop first to the Anastasis.^ The
bishop goes inside the rails of the Anastasis, one hymn is
sung, and then the bishop offers prayer for them, and so
comes to the Great Church with them. There, when all the
people are keeping vigil after the customary manner, the
same ceremonies are observed as are usual with us, and
the oblation having been offered, Mass is celebrated. And
after the Mass of vigils is over in the Great Church, they
come straightway with hymns to, the Anastasis, and there
again is read the passage of the Gospel about the Resurrec-
tion. Prayer is made, and again the bishop makes an
offering, but all is done quickly, on account of the people,
that there may be no more delay, and so the people are
dismissed. The Mass of vigils is held on that day at the
same hour as with us.
Easter. Thus in the evening those paschal days are observed as
with us, and Masses are celebrated in proper order through-
out the eight paschal days, as is everywhere done through-

1 Infantes is probably a general term for the newly baptized, in-
dicating their spiritual regeneration. Cf. Bordeaux Pilgrim, p. 24.

2 Le., from the baptistery which Constantine had built beside the
Church of the Anastasis. This baptistery must have contained a
tank of some size, as the rite was one of total immersion, and many
of the catechumens were adults. Major Conder suggests that the
tank recently found on the south side of the Cathedral, north of
the 'Palmers' Street' (now 'Dyers' Street') may be the site of this
baptistery.

TO THE HOLY PLACES. 67

out the octave of Easter. There is the same decoration and
the same order of service throughout the eight days of
Easter as throughout Epiphany in the Great Church, at the
Anastasis, at the Cross, in Olivet, also in Bethlehem and at [69]
the Lazarium, and everywhere else. On the day itself, the
first Lord's day, there is a procession to the Great Church
— z.e., the Martyrium — and on the second and third day
also ; so, however, that always when Mass has been cele-
brated at the Martyrium they come to the Anastasis with
hymns. But on the fourth day they go in procession to
Olivet, on the fifth day to the Anastasis, on the sixth day
to Sion, on the Sabbath in front of the Cross, and on the
Lord's day — i.e., the octave — to the Great Church, the
Martyrium, again.

Daily during these eight paschal days after breakfast

the bishop, with all the clergy, and all the children who

have been baptized, and all who are Renuntiants, both

men and women, and as many of the people as wish, goes

up to Olivet. Hymns are sung and prayers are offered

both in the church in Olivet, where is the cave in which

Jesus used to teach the disciples, and also in Imbomon,

that is, the place from which the Lord ascended into

heaven. And after that psalms have been sung and

prayer offered, they descend again to the Anastasis with

hymns at the hour of vespers. This is done throughout

the whole eight days. But on the Lord's day — i.e., Easter

day — after vespers at the Anastasis, all the people escort

I the bishop with hymns to Sion. When they have come

j there, hymns suitable to the day and place are sung,

j prayer is offered, and that place is read from the Gospel^

I where on the same day the Lord entered in to the disciples

j when the doors were shut in the same place where the

j church now is in Sion. That was the occasion on which

I one of the disciples, viz., Thomas, was not there, and when

j he returned and the other Apostles said to him that they

I had seen the Lord, he answered,^ * I will not believe, except

k* S. John XX. 19.

68 THE PILGRIMAGE OF S. SILVIA OF A QUIT A NI A

I see.' This having been read, prayer is again offered, the
catechumens are blessed, also the faithful, and everyone
returns to his own home late, about the second hour of the
night.
Sunday Again on the Lord's day, which is the octave of Easter,
Easter, immediately after sext all the people go up with the
bishop to Olivet ; first for some time they sit in the church
there, hymns and antiphons are sung suitable to the day
and place, and appropriate prayers in like manner. Then
with hymns they go up to Imbomon, and the same cere-
monies are gone through there. And when it begins to
be the time all the people and the Renuntiants escort the
bishop to the Anastasis with hymns, and they arrive at the
Anastasis at the usual hour for vespers. Then vespers are
said at the Anastasis and at the Cross, and then all the
people together escort the bishop to Sion with hymns.
When they have come there, in the same way hymns appro-
priate to the day and place are sung ; then again is read that,
passage from the Gospel where, on the octave of Easter, the
Lord entered in where the disciples were, and refuted the
unbelief of Thomas. All that passage is read ; afterwards
prayer is offered, and the catechumens and the faithful
having been blessed, they return as usual each to his own
home, as on Easter Day, at the second hour of the night.
Easter to From Eastcr to Quinquagesima — i.e., Pentecost — no one
fasts here, not even the Renuntiants.^ During these
days, as throughout the year, the usual services are held
at the Anastasis from cockcrow until early morning, and
likewise at the sixth hour and at vespers. But on the
Lord's days they always proceed as usual to the Martyrium
— i.e., the Great Church — and thence they go to the Ana-
[70] stasis with hymns. On the fourth and sixth days [of the
week], since during these days no one fasts, they proceed
to Sion, but early in the morning, and Mass is celebrated
in due order.

I These fifty days were always kept as a continuous festival in
memory of our Lord's Resurrection. (Cf. Tert. de Cor. Mil, c. 3.)

TO THE HOLY PLACES. 69

On the fortieth day after Easter — i.e., the fifth day of the Ascension
week — (for after sext on the fourth day of the week they go ^^'
to Bethlehem^ to observe the vigils ; because vigils are held
in the church in Bethlehem, where the cave is in which the
Lord was born) — on this fifth day of the week, the fortieth
after Easter — Mass is celebrated in due order, the priests
and the bishop preach on subjects appropriate to the day
and place, and finally they all return to Jerusalem in the
evening.

On the fiftieth day, a Lord's day, which is the most Pentecost,
laborious for the people, all things are done as usual from
cockcrow. There is a vigil in the Anastasis, that the
bishop may read the passage from the Gospel, always read
on the Lord's day, about the resurrection of the Lord,
and after it the services customary throughout the whole
year are held in the Anastasis. When it is morning, all
the people proceed to the Great Church, the Martyrium ;
all customary things are done, the priests preach, and then
the bishop, and all prescribed things are done — i.e., the
offering is made which is usual on the Lord's day ; but the
Mass in the Martyrium is hastened so that it may be over
before the third hour. As soon as the Mass is over in the
Martyrium, all the people together escort the bishop to
Sion with hymns, and they get to Sion when it is now
the third hour. And when they have come there, that
place from the Acts of the Apostles^ is read where the
Spirit descends so that all' nations might understand the
things that were spoken, and after that Mass is celebrated
in due order. For the priests read the passage from
the Acts of the Apostles (because the place is in Sion,
there is another church there now), where once after the
Lord's passion a multitude was collected with the Apostles,
when this happened of which we spoke above. After that

^ Probably the spot where the Lord was born was regarded as a
iitting place in which to commemorate His ascension ; but yet it is
-curious that the service was not held at the Mount of Olives.

2 Acts ii. 4.

70 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Mass is celebrated in due order, and an offering is made ;;
and to dismiss the people the archdeacon raises his voice
and says : ' To-day, after the sixth hour, let us all be ready
in Imbomon in Olivet.'

Then all the people return each to his house, and refresh
themselves, and after breakfast the Mount of Olives — i.e.,
Eleona — is ascended by each one as he can, so that no
Christian remains in the city who does not go up. As-
soon as ever they have come to the Mount of Olives — i.e.,
Eleona — they go first to Imbomon, the place whence the
Lord ascended into heaven, and there the bishop and the
priests sit down, and likewise all the people ; lections are
read there, and hymns are interspersed ; antiphons also are
sung suitable to the day and place ; the prayers also which
are interspersed always contain expressions similarly suit-
[71] able. The place from the Gospel is read where it speaks
about the Lord's ascension, and also from the Acts where
it speaks of the Lord's ascension into heaven after His
resurrection. When this has been done, the catechumens
are blessed, and also the faithful, and then it being by this
time the ninth hour, they descend and go with hymns to
the church, also on Olivet, where is the cave in which the
Lord as He sat used to teach the Apostles. When they
have come there it is more than the tenth hour ; vespers
are said there, prayer is offered, the catechumens are
blessed, and also the faithful. Thence all the people
descend together along with the bishop, singing hymns
and antiphons suitable to the day, and so they come slowly
and gently to the Martyrium.

When they arrive at the gate of the city it is now night,
and two hundred church candles are produced on account
of the people ; but since it is a good way from the gate to
the Great Church^ — z.e,, the Martyrium — they do not
arrive until about the second hour of the night, because
they go the whole way very gently on account of the
people, lest they should be wearied. And the great doors

* De porta satis est majore.

TO THE HOLY PLACES. yi

being opened which are on the side next the market,^ all
the people along with the bishop enter the Martyrium
with hymns. When they have entered the church hymns
are sung, prayer is offered, the catechumens are blessed,
and also the faithful, and then they go again with hymns
to the Anastasis. Likewise when they have come to the
Anastasis, hymns and antiphons are sung, prayer is made,
the catechumens are blessed, and also the faithful ; like-
wise is it done at the Cross. And thence all the Christian
people together escort again the bishop to Sion with
hymns. When they have come there, suitable lections
are read, psalms and antiphons are sung, prayer is made,
the catechumens are blessed, and the faithful, and so they
are dismissed. The service being over, they all approach
[to kiss] the hand of the bishop, and so they return each
to his own home about midnight. Thus the greatest
amount of fatigue is undergone on this day, since at the
Anastasis there is vigil from cockcrow, and thenceforth
there is no cessation the whole day, and all the cere-
monies are so prolonged that it is at midnight after the
service which is held in Sion that all return to their
homes.

But from the next day after Pentecost all fast who can, Daily ser-
according to the custom throughout the year, Sabbaths throughout
and Lord's days being excepted, on which days no one ^^^y^^-
ever fasts in these places. Also on the other days follow-
ing, the several ceremonies are observed, so that throughout
the year — i.e., always — there is a vigil at the Anastasis from
I cockcrow. For if it is a Lord's day the bishop first from
j cockcrow reads the Gospel according to custom inside the
'' Anastasis — the passage about the Lord's resurrection,
which is always read on the Lord's day. Afterwards

j * Apertis balvis 7?iajoribus, quce sunt de quintana parte. These
I valvcE are similarly described by Eusebius, Vit. Const., iii. 39. . . .
tTr' avrijg fisar^g TrXaTeiag dyopag ra tov TvavTog irpoTrvXaia . . , For the
i phrase qm'ntana porta, cf. Paul, ex Fest., p. 256 : ' Quintana appellatur
porta in castris post pratorium tibi reruin utensilium forum sii^

72 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

hymns and antiphons are sung in the Anastasis until day-
h'ght But if it is not a Lord's day, only the hymns and
antiphons are sung in the Anastasis in Hke manner from
cockcrow until daylight ; all the Renuntiants go, those
of the people who can possibly do so go ; but the clergy
[72] go in turn every day from cockcrow. The bishop always
goes as it is beginning to dawn, that the matin service may
be held with all the clergy, except on the Lord's day,
when he has to go at cockcrow to read the Gospel in the
Anastasis. At the sixth hour again the usual services are
held in the Anastasis ; likewise at the ninth, and likewise
at vespers, according to the custom usual throughout the
year. On the fourth and sixth days of the week there is
always a service^ in Sion at the ninth hour, according to
custom.
Prepara- I ought also to describe how those are taught who are

tion for - . 1 . 1

baptism, baptized at Easter. The person who gives the name gives
it before the first day of Lent, and the priest notes down
all the names f this is done before those eight weeks begin
which I have said are observed here as Lent. When the
priest has noted down all the names, on the second day of
Lent, when the eight weeks are begun, a chair is placed
for the bishop in the centre of the Great Church, the

' ^ Martyrium. The priests sit here and there, and the clergy

all stand ; those who are qualified are led up one by one,
the males with their fathers, the females with their
mothers. And then the bishop asks the neighbours of
^ each one separately who enters if he is of good life, if he
obeys his parents, whether he is a drunkard or a liar, and
he also inquires about those vices which are yet graver. If
the bishop finds that he is without reproach from ali those ,
present as witnesses of whom he has made inquiry, he
marks the name with his own hand. But if he is accused
of aught, he bids him go away, saying : ' Mend your ways,

' I.e., The Eucharist is celebrated. Cf. p. 54 and the note there.
2 Those who thus gave in their names were called compeientes
{^(swaiTovvrec). Cf. Cyril, G^/^^;//., Introduction, § i.

TO THE HOLY PLACES. 73

and when you have done so, then come to the font/ So
he says, making inquiry concerning the men and the
women alike. If anyone is a stranger, unless he has the
testimony of those who know him, he is not easily admitted
to baptism.

But I ought to describe this for you, my sisters, that you instruction

may not think that these things are done without being chumens.

understood. The custom is here that those who present \

themselves for baptism, during the forty days of the fast,

are first exorcised^ early in the morning by the clergy as

soon as the morning dismissal has been given from the

Anastasis. Then a chair is placed for the bishop in the

I Great Church, at the Martyrium ; and all who are to be

baptized, males and females, sit round near the bishop ;

\ the fathers and mothers also stand there. Those of the

j people who wish to hear enter and sit down, but only the

I faithful. No catechumen^ is there when the bishop teaches

I them the law ; beginning from Genesis, he goes through

I all the Scriptures during those forty days, first expounding

I them after the flesh,^ and then explaining them according

! to the spirit. Also concerning the resurrection and in like

I manner all things concerning the faith, are taught them

I during those days ; that is called catechising.

! When five weeks are completed from the beginning of

I their instruction, they are taught the Creed, the meaning of

I which he expounds to them as he did that of the Scriptures,

I first according to the flesh as to its several phrases, then [73]

j according to the spirit : thus he expounds the Creed. And

j so it is, that in these places all the faithful follow the

j Scriptures when they are read in church, because they are

I all taught for those forty days, from the first hour to the

i third hour (for the catechising lasts for three hours). But,

I sisters, God knows that the voices of the faithful who come

j ^ Cf. Cyril, Catech.., Introduction, § 9.

j ^ A catechume7i being one who had not yet been received as a can-

[ didaie for baptism — not yet a compete7is.

\ 3 i.e , hlerally.

74 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

in to listen at the catechising to the things said and
explained by the bishop are louder than when he sits and
preaches in the church on the several points thus ex-
pounded. There is an end of the catechising at the third
hour, and thence the bishop is conducted forthwith to the
Anastasis with hymns, and so the dismissal is given at the
third hour. And so for three hours they are taught every
day for seven weeks.

But during the eighth week of Lent (that which is called
the Great Week) they cease to receive instruction, that
higher things may be added to them. When these seven
weeks have elapsed, only that one paschal week is left
which they call here the Great Week. Then the bishop
comes early in the morning to the Great Church at the
Martyrium ; a chair is placed at the back in the apse
behind the altar for the bishop, and there one by one they
go up, the men with their fathers and the women with
their mothers,^ and recite the Creed to the bishop. And it
having been thus recited, the bishop addresses them all,
and says : * During these seven weeks you have been in-
structed in the whole law of the Scriptures, and also you
have heard concerning the faith. You have heard also
concerning the resurrection of the flesh, and all the mean-
ing of the Creed as far as you could ; but yet while you are
catechumens you cannot hear the words which relate to a
deeper mystery even to baptism itself. However, that you
may not think that anything is being done without meaning,
when you have been baptized in the name of God, for the
eight paschal days after Mass in the church, you shall hear
in the Anastasis those more secret mysteries of God which
cannot be told you while you are yet catechumens.'^

^ Parents were very commonly sponsors for their children. Cf.
Aug., Epist. 23, Ad Bonifac.

2 Thus eighteen of Cyril's Catechetical Lectures were delivered ia fl
the Martyrium before the baptism of the competentes ; the remaining
five 'on the Mysteries' were delivered in the Anastasis after their
baptism at Easter. This exactly agrees with the account given by
our author. We see that the disciplina arcani was still observed.

TO THE HOLY PLACES.

75

But after the paschal days have come, during the eight instruction
days from Easter to its octave, as soon as Mass has been newly bap-
celebrated in the church they go with hymns to the ^'^^^'
Anastasis ; presently there is a prayer, the faithful are
blessed, and the bishop stands up leaning against the
inner rail which is in the cave of the Anastasis, and ex-
plains all the ceremonies of baptism. At that hour no
catechumen is admitted to the Anastasis: only the neo-
phytes and the faithful who wish to hear the mysteries
enter therein. The doors are shut lest any catechumen
should find his way in. And while the bishop is arguing
about and expounding the details, so loud are the voices
of those applauding that they are heard outside the church.^
For truly all the mysteries are made so plain that there is
no one but is moved by the things that he hears thus
expounded.

And since in that province some of the people know Given both
both Syriac and Greek, but others Greek alone or Syriac and^Gre'ek.
alone, and since, therefore, the bishop (although he may
know Syriac) always speaks Greek,'^ and never Syriac, a
priest always stands by who interprets in Syriac what the
bishop says in Greek, so that all may understand the [74]
explanations. And since it is necessary that the lessons
read in church shall be read in Greek, a man stands by who
interprets in Syriac that the people may receive instruc-
tion. And that the Latins, who know neither Syriac nor
Greek, may not be saddened,, an explanation is also given
to them in Latin by those brothers and sisters present who
[understand both Greek and Latin. But above everything
!dse it seemed to me very pleasing and admirable that the
hymns, antiphons, and lessons, as well as the prayers said
by the bishop, always contain expressions suitable to the

I * We know that Cyril's Catechetical Lectures were often interrupted
'vith applause. Cf Cat.y xxiii., p. 2)3'

\ =* The original liturgical language was thus Greek, and not Syriac, as
lias been suggested by some.

76 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

day which is being observed, and the place where the
service is being held.^
Dedication Those days are called the days of Dedication,^ on which
festival. ^j^^ j^^j^ church in Golgotha, called the Martyrium, and the
holy church at the Anastasis, where the Lord rose after His
passion, were consecrated to God. The dedication festival
of these holy churches is observed with the greatest
honour, since the Cross of the Lord was found on that
day. For so it was ordained that the day on which first
the above - mentioned holy churches were consecrated
should be the day on which the Cross of the Lord was
found, that it should be thus observed with all manner of
joy. And this, too, we find in the Holy Scriptures, for that
was the day of dedication on which holy Solomon, when
the house of God which he had built was completed, stood
before the altar of God, and prayed as it is written in the \
books of Chronicles.^ !

.Attended When, then, the dedication festival has come, eight days]
crowds.^ are observed ; for many days before they begin to assemble \
from every quarter, not only monks and Renuntiants from^^
the different provinces of Mesopotamia, Syria, Egypt, orij^
^ } the Thebaid, where there are a number of monks, but fromij
all sorts of different places and provinces. For there is noij

^ It seems very natural to us that this should be so ; but Weyman '
suggests that perhaps no such practice was observed in the Galilean
offices of the time, and hence the pilgrim thinks it worth noticing. And
this is confirmed by the fact, which Weyman does not notice, that the
adaptation of the psalms to the seasons seems to have been first intro-
duced into the Galilean Church by Musasus, a presbyter of Marseilles
in the middle of the fifth century. We have here yet another indica-
tion— if such were needed — of the early date of this pilgrimage.

^'^ Dies encem'anmi, viz., rd lyKaivia. Cf. Eus., F//. Const., iv. 60.
■The Orthodox Greek Church still observes September 13 as lyKaivia
Tov Naov TrjQ uylaq rov Xpiarov Kai Qeov t'ifiiov 'AvaaTciaeMQ. September 14
is the Feast of the Exaltation of the Cross, which in the East was not
distinguished from the Festival of the Invention. For a notice of the
observance of this eight-day yearly festival, cf. Sozomen, H. E., ii. 26.

'3-2 Chron. vii. 8. The dedication of the Temple took place at the
Feast of Tabernacles, i.e.y about September 14.

TO THE HOLY PLACES. 77

one who does not for that day wend his way to Jerusalem
for such great rejoicing and so honourable a festival ; even
secular persons, both men and women, with faithful hearts,
for the sake of this festival, collect at this time at Jerusalem
from all the provinces. The bishops at fewest are in
Jerusalem at this time to the number of forty or fifty, and
with them come many of their clergy. In short, a man
thinks he has committed a grievous sin if he is not present
on so solemn an occasion, provided that no necessity has
prevented him, such as may keep one from a good design.
During these days of the dedication, the decoration of all
the churches is the same as at Easter and Epiphany ; and
on the several days they proceed to the different places as at
those seasons. For on the first and second day the}/ pro-
ceed to the Great Church — the Martyrium ; on the third
day to Olivet, to the church on the mountain itself, from
which the Lord ascended into heaven after His Passion,
below which church is that cave in which the Lord taught
the Apostles on the Mount of Olives. And on the fourth
day . . . •

S. SILVIAE AQVITANAE
PEREGRINATIO AD LOCA SANCTA.

{Multa desunt)

I ostendebantur luxta scripturas. Interea ambulantes per- [31]
venimus ad quendam locum, ubi so} tamen montes illi, %
inter quos ibamus, aperiebant et faciebant vallem infinitam
ingens planissima;;^^ et valde pulchram, et trans vallem ap-
parebat mons sanctus Dei Syna. Hie autem locus, ubi se
montes aperiebant, iunctus est cum eo loco, quo sunt
memoriae concupiscentiae. In eo ergo loco cum venitur,
ut tamen commonuerant deductores sancti illi, qui nobi-
scum erant, dicentes : Consuetudo est, ut fiat hie oratio ab
his qui veiiiunt, quando de eo loco primitus videtur mons
Dei ; sicut et nos fecimus. Habebat autem de eo loco ad
montem Dei forsitan quattuor milia totum per valle ilia, n
Iquam dixi ingens.

Vallis autem ipsa ingens est valde, iacens subter latus
I mentis Dei, quae habet forsitan (quantum potuimus
Ividentes estimare, aut ipsi dicebant) in longo milia passes ^
I forsitan sedecim. In lato autem quattuor milia esse appella- <
bant. Ipsam ergo vallem nos traversare habebamus, ut a

possimus montem ingredi. Haec est autem vallis ingens

i

^ So Gamurrini MS. for sex.

^ Throughout the MS. the final ;;z of the accusative case is constantly
omitted ; I have not thought it worth while to correct this in every case.

8o THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

et planissima, in qua filii Israel commorati sunt his diebus,

Y quod sanctus Moyses ascendit in montem Domini, et fuit

ibi quadraginta diebus et quadraginta noctibus. Haec est

autem vallis, in qua factus est vitulus : qui locus usque in

V hodie ostenditur ; nam lapis grandis ibi fixus stat in ipso
loco. Haec ergo vallis ipsa est, in cuius capite ille locus

X est, ubi sanctus Moyses, cum pas^eret pecora soceri sui,

y iterum locutus est ei Deus de rubo in igne. Et nobis ita
erat iter, ut prius montem Dei ascenderemus, qui hinc paret,
unde veniebamus, quoniam^ melior ascensus erat illuc :
denuo ad illud caput vallis descenderemus, id est ubi rubus
erat, quia melior descensus montis Dei erat inde. Itaque
ergo hoc placuit, ut visis omnibus, quae desiderabamus,
descendentes a monte Dei, ubi est rubus veniremus: et

A' inde totum per mediam vallem ipsam, qua iacet in longo,
redlremus ad iter cum hominibus Dei, qui nobis singula
loca, quae scripta sunt, per ipsam vallem ostcndebant,.
sicut et factum est. Nobis ergo euntibus ab eo loco, ubi
venientes a Faran feceramus orationem, iter sic fuit, ut per
^ medium transversaremus caput ipsius vallis, et sic plecare-

j^ mus nos ad montem Dei. Mons autem ipse per giro
quidem unus esse videtur; intus autem quod ingrederis,

^ plures sunt, sed totum mons Dei appellatur, specialis autem
ille, in cuius summitate est hie locus, ubi descendit maiestas
r,2l Dei, sicut scriptum est, in medio illorum | omnium est. Et
cum hi omnes, qui per girum sunt, tam excelsi sunt, quam
nunquam me puto vidisse : tamen ipse ille medianus, in
quo descendit maiestas Dei, tanto altior est omnibus illis,

X" ut cum subissemus in illo, prorsus toti illi montes, quos
excelsos videramus ita infra nos essent, ac si colliculi per-
modici essent. Illud sane satis admirabile est, et sine Dei
gratia puto illud non esse, ut cum omnibus altior sit ille
medianus, qui specialis Syna dicitur, id est in quo de-
scendit maiestas Domini, tamen videri non possit, nisi ad

* I have chang^ed the position of qtioniain ; it stands in the MS.
before nobisy where it yields no good sense. I also omit et before
illuc.

TO THE HOLY PLACES. 8i

propriam radicem illius veneris, ante tamen quam eum
subeas : nam posteaquam completo desiderio descenderis
inde, et de contra ilium vides, quod, antequam subeas, A
facere non potes.^ Hoc autem, antequam perveniremus
ad montem Dei, iam referentibus fratribus cognoveram :
et postquam ibi perveni, ita esse manifeste cognovi.

Nos ergo sabbato sera ingressi sumus montem, et per-
venientes ad monasteria qu^iedam, susceperunt nos ibi satis
humane monachi, qui ibi commorabantur, praebentes nobis
omnem humanitatem ; nam et ecclesia ibi est cum pres-
bytero. Ibi ergo mansimus in ea nocte, et inde maturius
die dominica cum ipso presbytero et monachis, qui ibi "^s
commorabantur, cepimus ascendere montes singulos, qui
montes cum infinito labore ascenduntur : quoniam non eos
subis lente et lente per girum, ut dicimus in cocleas, sed /-
totum ad directum subis ac si per parietem ; et ad directum x
descendi necesse est singulos ipsos montes, donee pervenias
ad radicem propriam illius mediani, qui est specialis Syna.
Hac^ sic ergo, iubente Christo Deo nostro, adiuta orationi-
bus sanctorum, qui comitabantur, et sic cum grandi labore, •
quia pedibus me ascendere necesse erat (quia prorsus nee
in sella ascendi poterat), tamen ipse labor non sentiebatur.
Ex ea parte autem non sentiebatur labor, quia desiderium,
quod habebam, iubente Deo, videbam compleri. Hora ergo
jquarta pervenimus in summitatem illam montis Dei sancti
Syna, ubi data est lex, in eo id est loco, ubi descendit
maiestas Domini in ea die, qua mons fumigabat. In eo
ergo loco est nunc ecclesia non grandis, quoniam et ipse
locus, id est summitas montis, non satis grandis est ; quae --
tamen ecclesia habet de se gratiam grandem. Cum ergo, .
(iubente Deo, persubissemus in ipsa summitate, et pervenis-
[semus ad hostium ipsius ecclesiae, ecce et occurrit presbyter ^
iveniens | de monasterio suo, qui ipsi ecclesiae deputabatur, [^^zl
senex integer et monachus a prima vita, et ut hie dicunt

^ U^. potest.

^ ie.^ Ac ; thus we have hiens for iens^ habundans for abundansy
Jtc, all through the MS.

6-

82 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

ascitis, et quid plura ? qualis dignus est esse in eo loco.
Occurrerunt etiam et alii presbyteri, nee non etiam et
omnes monachi, qui ibi commorabantur iuxta montem
ilium, id est qui tamen aut imbecillitate aut rt:etate non
fuerunt impediti. Verum autem in ipsa summitate montis
illius mediani nuUus commanet : nichil enim est ibi aliud,
nisi sola ecclesia et spelunca, ubi fuit sanctus Moyses.
Lecto ergo ipso loco omni^ de libro Moysi, et facta obla-
tione ordine suo, hac sic communicantibus nobis, iam ut
exiremus de ecclesia, dederunt nobis presbyteri loci ipsius

^ eulogias, id est de pomis, quae in ipso monte nascuntur.

x' Nam cum ipse mons sanctus Syna totus petrinus sit, ita ut

nee fruticem habeat, tamen deorsum prope radicem mon-

tium ipsorum, id est seu circa illius, qui medianus est, seu

^ circa illorum, qui per giro sunt, modica terrola^ est : statim
sancti monachi pro diligentia sua arbusculas ponunt, et
pomariola instituunt, vel arationes,^ et iuxta sibi monas-
teria, quasi ex ipsius montis terra aliquos fructus capiant,
quos tamen manibus suis elaborasse videantur. Hac sic
ergo posteaquam communicaveramus, et dederant nobis

^' eulogias sancti illi, et egressi sumus foras hostium ecclesiae,
tunc cepi eos rogare, ut ostenderent nobis singula loca.
Tunc statim illi sancti dignati sunt singula ostendere.
Nam ostenderunt nobis speluncam illam, ubi fuit sanctus
Moyses, cum iterato ascendisset in montem Dei, ut acci-
peret denuo tabulas, posteaquam priores illas fregerat
peccante populo, et cetera loca, quaecumque desldera-
bamus, vel quae ipsi melius noverant, dignati sunt ostendere
nobis. lUud autem vos volo scire, dominae venerabiles

X sorores, quia* de eo loco, ubi stabamus, id est in giro
\. parietes ecclesiae, id est de summitate montis ipsius
^ mediani, ita infra nos videbantur esse illi montes, quos

' MS. omnia.

2 So Cholodniak for MS. nerrola ; a brilliant emendation.

3 So Wolfflin for MS. oratioftes. If we retain this latter it must be
= aediculas, little chapels.

4 MS. qtn.

TO THE HOLY PLACES. 83

primitus vix ascenderamus, iuxta istum medianum, in quo
stabamus, ac si essent illi colliculi. Cum tamen ita infiniti
essent, ut non me putarem aliquando altiores vidisse, nisi
quod hie medianus eos nimium praecedebat. Egyptum
autem et Palestinam et mare rubrum et mare illud Par-
thenicum, quod mittit Alexandriam, nee non et fines
Saracenorum infinitos ita subter nos inde videbamus, ut x
credi vix possit : quae tamen singula nobis illi sancti de-
monstrabant.

Complete ergo omni desiderio, quo festinaveramus |

ascendere, cepimus iam et descendere ab ipsa summitate [34]

mentis Dei, in qua ascenderamus, in alio monte, qui per-

iunctus est, qui locus appellatur in Choreb : ibi enim est

ecclesia. Nam hie est locus Choreb, ubi fuit sanctus

Helias propheta, qua fugit a facie Achab regis, ubi ei

locutus est Deus dicens : quid iu hie Helias ? sicut scriptum

est in libris regnorum. Nam et spelunca, ubi latuit sanctus

Helias, in hodie ibi ostenditur ante hostium ecclesiae, quae

ibi est : ostenditur etiam ibi altarium lapideum, quern

posuit ipse sanctus Helias ad offerendum Deo, sicut et illi

sancti singula nobis ostendere dignabantur. Fecimus ergo

I et ibi oblationem et orationem impensissimam, et lectus

est ipse locus de libro regnorum : id enim nobis vel K

maxime ea desideraveram^/i- semper, ut ubicumque venisse-

; mus, semper ipse locus de libro legeretur. Facta ergo et

I ibi oblatione, aceessimus denuo ad alium locum non longe

: inde, ostendentibus presbyteris vel monachis, id est ad eum

j locum, ubi steterat sanctus Aaron cum septuaginta seniori-

bus, cum sanctus Moyses acciperet a Domino legem ad

filios Israel. In eo ergo loco, licet et tectum non sit,

tamen petra ingens est per girum habens planitiem supra ^

se, in qua stetisse dieuntur ipsi sancti: nam et in medio

ibi quasi altarium de lapidibus factum habet. Lectus est

iergo et ibi ipse locus de libro Moysi, et dictus unus

ipsalmus aptus loco: hac sic facta oratione descendimus inde.

Ecce et coepit iam esse hora forsitan octava, et adhuc

inobis superabant milia tria, ut perexiremus montes ipsos,

6-2

84 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

/ quos ingressi fueramus pridie sera ; sed non ipsa parte

v^ exire habebamus, qua^ intraveramus, sicut superius dixi,

yC quia necesse nos erat et loca omnia sancta ambulare et

monasteria, quecumque erant ibi, videre, et sic ad^ vallis

illius, quam superius dixi, caput exire, id est huius vallis,

quae subiacet montis Dei. Propterea autem ad caput

^ ipsius vallis exire nos necesse erat, quoniam ibi erant

monasteria plurima sanctorum hominum, et ecclesia in eo

^ loco, ubi est rubus : qui rubus usque in hodie vivet, et

mittet virgultas. Ac sic ergo, perdescenso monte Dei, per-

i venimus ad rubum, hora forsitan decima. Hie est autem
rubus, quern superius dixi, de quo locutus est Dominus
Moysi in igne, qui est in eo loco, ubi monasteria cunt
plurima, et ecclesia in capite vallis ipsius. Ante ipsam

[35] autem ecclesiam hortus est gratissimus, ha [bens aquam
optimam abundantem, in quo horto ipse rubus est. Locus
etiam ostenditur ibi iuxta, ubi stetit sanctus Moyses,
quando ei dixit Deus : solve corrigiam calciainenti tui, et
cetera. Et in eo ergo loco cum pervenissemus, hora

V decima erat iam, et ideo quia iam sera erat, oblationem
facere non potuimus. Sed facta est oratio in ecclesia, nee
non etiam et in horto ad rubum : lectus est etiam locus
ipse de libro Moysi iuxta consuetudinem : et sic quia sera
erat gustavimus nobis locum* in horto ante rubum cum
Sanctis ipsis ; ac sic ergo fecimus ibi mansionem. Et alia
die maturius vigilantes, rogavimus presbyteros, ut et ibi
fieret oblatio, sicut et facta est.
X Et quoniam nobis iter sic erat, ut per valle ilia media,

qua tenditur per longum, iremus, id est ilia valle, quam
superius dixi, ubi sederant filii Israel, dum Moyses ascen-
deret in montem Dei, et descenderet ; itaque ergo singula.
que7;^admodum venimus per ipsam totam vallem, semper

I MS. quia. 2 ms. ant. 3 MS. inontis.

4 Gamurrini suggests that the text is here corrupt, and that we
should read something \\\.^ gustavimus aliqtiantidinn ; but it is better
with Geyer, to take locuvt adverbially, as on p. 107, where we have
vidimus locum juxia puteum jacc7iian lapidcm.

TO THE HOLY PLACES. 85

nobis sancti illi loca demonstrabant. Nam in primo capita
ipsius vallis, ubi manseramus, et videramus rubum ilium,
de quo locutus est Deus sancto Moysi in igne, videramus
etiam et ilium locum, in quo steterat ante rubum sanctus
Moyses, quando ei dixit Deus : solve corrigiam calciainenti
tiii, locus enini, in quo stas, tei'va sancta est. Ac sic ergo
cetera loca, quemadmodum profecti sumus de rubo, semper
nobis ceperunt ostendere. Nam et monstraverunt locum,
ubi fuerunt castra filiorum Israel his diebus, quibus Moyses
fuit in monte. Monstraverunt etiam locum, ubi factus
est vitulus ille : nam in eo loco fixus est usque in hodie / .
lapis grandis. Nos etiam, quemadmodu:n ibamus, de /^
cantra videbamus summitatem montis, qu^e inspiciebat
super ipsa valle tota : de quo loco sanctus Moyses vidit
filios Israel habentes choros his diebus, qua fecerant vitu- A
lum. Ostenderunt etiam petram ingentem in ipso loco, /
ubi descendebat sanctus Moyses cum Jesu filio Nave,
ad quern petram iratus fregit tabulas, quas afferebat.
Ostenderunt etiam, quemadmodum per ipsam vallem
unusquisque eorum abitationes habuerant, de quibus ■
abitationibus usque in hodie adhuc fundamenta parent,
quemadmodum fuerunt lapide girata : ostenderunt etiam
I locum, ubi filios Israel iussit currere sanctus Moyses de
\porta in porta^ regressus a monte.^ Item ostenderunt
nobis locum, ubi incensus est vitulus ipse iubente sancto
Moyse, quem | fecerat eis Aaron. Item ostenderunt tor- [36]
rentem ilium, de quo potavit sanctus Moyses filios Israel,
sicut scriptum est in Exodo. Ostenderunt etiam nobis
locum, ubi de spiritu Moysi acceperunt septuaginta viri.
Item ostenderunt locum, ubi filii Israel habuerunt con-
jcupiscentiam escarum. Nam ostenderunt nobis etiam et
(ilium locum, qui appellatus est incendium, quia incensa
jest quedam pars castrorum : tunc qua orante sancto
jMoyse cessavit ignis. Ostenderunt etiam et ilium locum,
jubi eis pluit manna, et coturnices. Ac sic ergo singula,
jqurtccumque scripta sunt in libris Sanctis Moysi facta fuisse

! 'MS. admo7ite7n.

86 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

in eo loco, id est in ea valle, quam dixi subiacere monti
Dei, id est sancto Syna, ostensa sunt nobis : quae quidem

P^ omnia singulatim scribere satis fuit, quia nee retineri^
poterant tanta, sed cum leget afifectio vestra libros sanctos
Moysi, omnia diligentius pervidet, quae ibi facta sunt.
Haec est ergo vallis, ubi celebrata est pascha, complete

^ anno profectionis filiorum Israel de terra Egypti, quoniam
in ipsa valle Israel commorati sunt aliquandiu, id est donee
sanctus Moyses ascenderet in montem Dei, et descenderet
primum et iterate ; et denuo tandiu ibi immorati sunt,
donee fieret tabernaculum, et singula, quae ostensa sunt in
montem Dei. Nam ostensus est nobis et ille locus, in quo
confixit Moyses^ primitus tabernaculum, et perfecta sunt
singula, quae iusserat Deus in montem Moysi, ut fierent.
Vidimus etiam in extrema iam valle ipsa memorias con-
cupiscentiae, in eo autem loco, in quo denuo revers
sumus ad iter nostrum ; hoc est ubi exeuntes de valle ilia
grande, reingressi sumus via, qua veneramus, inter montes
illos, quos superius dixeram. Nam etiam ipsa die accessi-
mus et ad ceteros monachos valde sanctos, qui tamen pro
etate aut inbecillitate occurrere in monte Dei ad obla-
tionem faciendam non poterant : qui tamen nos dignati
sunt in monasteriis suis advenientes valde humane sus-
cipere. Ac sic ergo visa loca sancta omnia, quae desider-
avimus, nee non etiam et omnia loca, quae filii Israel teti-
gerant eundo vel redeundo ad montem Dei : visis etiam et
Sanctis viris, qui ibi commorabantur, in nomine Dei regressi
sumus in Faran. Et licet semper Deo in omnibus gratias
agere debeam, non dicam in his tantis et talibus quae circa
me conferre dignatus est indignam et non merentem, ut
perambularem omnia loca, quae mei meriti non erant :
tamen etiam et illis omnibus Sanctis nee sufficio gratias
agere, qui meam parvitatem dignabantur in suis monas-
teriis libenti animo suscipere, vel certe per omnia loca |

[37] deducere, quae ego semper iuxta scripturas sanctas require-
bani. Plurimi autem ex ipsis Sanctis, qui in montem
^ jMS. reiinere. ^ So Gamuirini for MS. inos esset.

TO THE HOLY PLACES. 87

Dei vel circa ipsum montem commorabantur, dignati sunt
nos usque in Faran deducere, qui tamen fortiori corpore X
■erant.

Ac sic ergo cum pervenissemus Faran, quod sunt a

monte Dei milia triginta et quinque, necesse nos fuit ibi ad

resumendum biduo immorari. Ac tertia die inde matur-

antes venimus denuo ad mansionem, id est in desertum

Faran ; ubi et euntes manseramus, sicut et superius dixi.

Inde denuo alia die facientes arcam,^ et euntes adhuc ali-

quantulum inter montes pervenimus ad mansionem, quae

erat iam super mare, id est in eo loco, ubi iam de inter /

montes exitur, et incipitur denuo totum iam iuxta mare

ambulari ; sic tamen iuxta mare, ut subito fluctus ani-

I malibus pedes cedat ; subito etiam et in centum et in

I ducentos^ passus, aliquotiens etiam et plus quam quin-

I gentos passus de mari per heremum ambuletur : via enim

1 illic penitus non est, sed totum heremi sunt arenosae.

Faranit<^e autem, qui ibi consueverunt ambulare cum

I camelis suis, signa sibi locis et locis ponent ; ad quae signa

! se tendent, et sic ambulant per diem. Nocte autem signa

cameli attendunt. Et quid plura? diligentius et securius

j iam in eo loco ex consuetudine Faranitae ambulant nocte,

quam aliquij hominum ambulare potest in his locis, ubi

via aperta est. In eo ergo loco de inter montes exivimus

\ redeuntes, in quo loco et euntes inter montes intraveramus :

ac sic ergo denuo plicavimus nos ad mare. Filii etiam ^^

Israel revertentes ad montem Dei Syna usque ad eum

( locum, reversi sunt per iter quod ierant : id est usque ad

eum locum, ubi de inter montes exivimus, et iunximus nos

denuo ad mare rubrum, et inde nos iam iter nostrum, quo

[veneramus, reversi sumus : filii autem Israel de eodem

loco, sicut scriptum est in libris sancti Moysi, ambula-

verunt iter suum. Nos autem eodem itinere et eisdem

mansionibus, quibus ieramus reversi sumus in Clesma. In

^ MS. aquam^ which gives no sense ; but which might easily be a
corruption oi arquam^^arcain. This suggestion is due to Mr. Purser,
2 MS. ducentis.

88 THE PILGRIMAGE OF S. SILVIA OF, AQUITANIA

Clesina autem cum venissemus, necesse nos fuit [denuo], et
ibi denuo resumere ; quoniam iter heremi arenosum valde
feceramus.

Sane licet terra?;^ Gesse iam nosse?;/, id est qua primitus
ad Egyptum fueram ; tamen ut perviderem omnia loca^
quae filii Israel exeuntes de Ramesse tetigerant euntes^
donee pervenirent usque ad mare rubrum (qui locus nunc
de castro, quod ibi est, appellatur Clesma), desiderii ergo

[38] fuit, ut I de Clesma ad terram Gesse exiremus, id est ad
civitatem, quae appellatur Arabia, quae civitas in terra
Gesse est : nam inde ipsum territorium sic appellatur, id
est Urra Arabzae, terra Jesse, quae tamen terra Egypti pars

K est, sed melior satis quam omnis Egyptus est. Sunt ergo
a Clesma, id est a mare rubro, usque ad Arabiam civitatem
mansiones quattuor per heremo : sic tamen per heremum,

^ ut cata mansiones monasteria sint cum militibus et prae-
positis, qui nos deducebant semper de castro ad castrum.
In eo ergo itinere sancti qui nobiscum erant, hoc est clerici
vel monachi, ostendebant nobis singula loca, quae semper
ego iuxta scripturas requirebam. Nam alia in sinistro, alia

X^ in dextro de itinere nobis erant, alia etiam longius de via,
alia in proximo. Nam michi credat volo afifectio vestra,
quantum tamen pervidere potui, filios Israel sic ambulasse,
ut quantum irent dextra, tantum reverterentur sinistra :
X quantum denuo infante ibant, tantum denuo retro reverte- i
bantur : et sic fecerunt ipsum iter, donee pervenirent ad ^
mare rubrum. Nam et Epauleum ostensum est nobis, de
contra tamen, et Magdalum fuimus. Nam castrum est ibi
nunc habens praepositum cum milite, qui ibi nunc praesidet
pro disciplina romana. Nam et nos iuxta consuetudinem
deduxerunt inde usque ad aliud castrum, i.e., Belsephon^ j
ostensum est nobis : immo in eo loco fuimus. Nam ipse
est campus supra mare rubrum, iuxta latus montis, quern
superius dixi, ubi filii Israel, cum vidissent Egyptios post
se venientes, exclamaverunt. Oton etiam ostensum est
nobis, quod est iuxta deserta loca, sicut scriptum est : nee
^ MS. et loebelsephon^ which Mr. Purser thus emends.

TO THE HOLY PLACES. 89

non etiam et Socchoth. Socchoth autem est clivus
modicus in media valle, iuxta quern colliculum fixerunt
castra filii Israel : nam hie est locus, ubi accepta est lex
paschae. Pithona etiam civitas, quam <3:edificaverunt
filii Israel, ostensa est nobis in ipso itinere : in eo
tamen loco ubi iam fines Egypti intravimus, relinquentes
iam terras Saracenorum : nam et ipsud nunc Phitona
castrui::; est. Heroum autem civitas, quae fuit illo tem-
pore, id est ubi occurrit loseph patri suo lacob venienti,
sicut scriptum est in libro Genesis, nunc est come, sed
grandis, quod nos dicimus vicus. Nam ipse vicus eccle-
siam habet et martyria et monasteria plurima sanctorum
monachorum : ad quae singula videnda necesse nos
fuit ibi descendere iuxta consuetudinem, quam tenebamus.
Nam ipse vicus nunc appellatur Hero : quae tamen
Hero I a terra lesse miliario iam sextodecimo, est nam [39]
in finibus Egypti est: locus autem ipse satis gratus
est, nam et pars qu<r?edam fluminis Nili ibi currit. Ac sic
ergo exeuntes de Hero pervenimus ad civitatem, quae
appellatur Arabia, quae est civitas in terra lesse. Unde,
scriptum est dixisse Pharaonem ad loseph : In meliori
terra Egypti colloca patrem tituin et fr aires in terra lessen^
in terra Arabiae.

' De Arabia autem civitate quattuor milia passus sunt
Ramessen. Nos autem, ut veniremus ad mansionem
Arabiae, per media Ramesse transivimus : quae Ramessen
civitas nunc campus est, ita ut nee unam habitationem
habeat. Paret sane, quoniam et ingens fuit per girum, et
multas fabricas habuit ; ruinae enim ipsius, quemadmodum
collapsae sunt, in hodie infinitae parent. Nunc autem ibi
nichil aliud est, nisi tantum unus lapis ingens thebeus, in
quo sunt duae statuae exclusae, ingentes, quas dicunt esse

I sanctorum hominum, id est Moysi et Aaron : nam dicent,
eo quod filii Israel in honore ipsorum eas posuerint. Et

'; est ibi praeterea arbor sicomori, quae dicitur a patriarchis
posita esse : nam iam vetustissima est, et ideo permodica
est, licet tamen adhuc fructus afferat. Nam cuicumque

90 THE PILGRIMAGE OF S. SILVIA OF A QUIT AN I A

incommoditas^ fuerit, vadent ibi, ettollent surculos, etprode
illis est. Hoc autem, referente sancto episcopo de Arabia,
cognovimus. Nam ipse nobis dixit nomen ipsius arboris,
quemadmodum appellant earn graece, id est dendros
alethiae, quod nos dicimus arbor veritatis. Qui tamen
sanctus episcopus nobis Ramessen occurrere dignatus est .
nam est iam senior vir, vere satis religiosus ex monacho, et
affabilis suscipiens peregrinos valde bene : nam et in
scripturis Dei valde eruditus est. Ipse ergo cum se dig-
natus fuisse vexare, et ibi nobis occurrere, singula ibi
ostendit, seu retulit de ilia statua, quas dixi, ut etiam et de
ilia arbore sicomori. Nam et hoc nobis ipse sanctus epis-
copus retulit, eo quod Farao quando vidit, quod filii Israel
dimiserant eum ; tunc ille, priusquam post illos occuparet,
isset cum omni exercitu suo intra Ramesse, et incendisset
eam omnem, quia infinita erat valde, et inde post filios
Israel fuisset profectus.

Nobis autem fortuitu hoc gratissimum evenit, ut ea die,
qua venimus ad mansionem Arabia, pridie a beatissimo die
epiphania esset ; nam eadem die vigiliae agend^^e erant in
ecclesia. Ac sic ergo aliquo biduo ibi tenuit nos sanctus
episcopus, sanctus et vere homo Dei, notus mihi iam satis]
[40] d^ CO tempore, a quo ad Thebaidam fueram. Ipse autem
sanctus episcopus ex monacho est : nam a pisinno in
monasterio nutritus est, et ideo aut tam eruditus in
scripturis est, aut tam emendatus in omni vita sua, ut et
superius dixi. Nos autem inde iam remisimus milites, qui
nobis pro disciplina romana auxilia pr^ebuerant, quamdiu
per loca suspecta ambulaveramus. Iter autem, quo ei iam,
ager publicus erat per Egyptum, quod transiebatur per
Arabiam civitatem, id est quod mittit de Thebaida in
Pelusio, et ideo iam non fuit necesse vexare milites. Pro-
ficiscentes ergo inde totum per terram Gessen, iter fecimus
semper inter vineas quae dant vinum, et vineas quae dant
balsamum, et inter pomaria et agros cultissimos et hortos :

^ So Geyer for MS. in quo moditas.

TO THE HOLY PLACES. 91

primo^ iter habuimus totum super ripam fluminis Nili inter
fundos frequentissimos, quae fuerant quondam villae filio-
rum Israel. Et quid plura? pulchriorem territorium puto
me nunquam vidisse, quam est terra lessen. Ac sic ergo
ab Arabia civitate iter facientes per biduo totum per terram
Gessen pervenimus Tatnis ;2 in ea civitate, ubi natus est
sanctus Moyses. Haec est autem civitas Tathnis, quae
fuit quondam metropolis Pharaonis. Et licet ea loca, ut
superius dixi, iam nossem, id est quando Alexandriam vel
ad Thebaidem fueram, tamen quia ad plenum discere ){
volebam loca, quae ambulaverunt filii Israel, proficiscentes
ex Ramesse usque ad montem Dei sanctum Syna ; ac sic
necesse fuit itiam denuo ad terram Gessen reverti, et inde
Tathnis. Proficiscentes ergo de Tathnis, ambulans per iter
lam notum perveni Pelusio : et inde proficiscens denuo,
faciens iter per singulas mansiones Egypti, per quas iter
habueramus, perveni ad fines Palestinae. Et inde in
nomine Christi Dei nostri, faciens denuo mansiones aliquod
per Palestina, regressa sum in Helia, id est in lerusoli-
mam.

Item transacto aliquanto tempore, et iubente Deo, fuit
denuo voluntas accedendi usque ad Arabiam, id est ad
montem Nabau : in eo loco, in quo iussit Deus ascendere
Moysen, dicens ad eum : Ascende in montem Arabot,
montem Nabau ^ qui est in terra Moab contra faciem lericho :
et vide terrain Ckanaan, quam ego do filiis Israel in posses-
sionem, et 7ftorere in mortte ipso, in quern ascenderis. Itaque
ergo Deus noster lesus, qui sperantes in se non deseret,
etiam et in hoc voluntati meae effectum praestare dignatus
est. Proficiscens ergo Ieruso|lima faciens iter cum [41]
Sanctis, id est presbytero et diaconibus de lerusolima et
fratribus aliquantis, id est monachis, pervenimus ergo usque
ad eum locum lordanis, ubi filii Israel transierant, quando
eos sanctus lesus filius Nave lordanem traiecerat, sicut
scriptum est in libro lesu Nave. Nam et locus illc
oslcnsus est nobis, quasi modice altior, ubi filii Ruben et
^ ^AS. primos. 2 ^f^ note, p. 24.

92 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Gad et dimidia tribus Manasse fecerant aram, in ea parte
ripae, qua est lericho. Transeuntes ergo fluvium perveni-
mus ad civitatem, quae^ appellator Libiada, quae est in eo
campo, in quo tunc filii Israel castra fixerant Nam et
fundamenta de castris filiorum Israel et habitationibus
ipsorum, ubi commorati sunt, in eo loco in hodie parent.
Campus enim ipse est infinitus subter montes Arabiae
super lordanem. Nam hie est locus, de quo scriptum est :
E^ ploraveriint filii Israel Moysen in Arahot Moab et
lordane contra lericho qiiadraginta dtebus. Hie etiam locus
est, ubi post recessum Moysi statim lesus filius Nave
repletus est spiritu scientiae : imposuerat enim Moyses
manus suas super eum, sicut scriptum est. Nam ipse est
locus, ubi scripsit Moyses librum Deuteronomii : hie etiam
est locus, ubi locutus est Moyses in aures totius ecclesiae
Israel verba cantici usque in finem huius, qui scriptus est
in libro Deuteronomii. Hie est ipse locus, ubi benedixit
sanctus Moyses homo Dei filios^ Israel singulatim per
ordinem ante obitum suum. Nos ergo cum venissemus in
eodem campo, peraccessimus ad locum ipsum, et facta est
ibi oratio : lecta etiam pars qurt:edam Deuteronomii in eo
loco, nee non etiam et canticus ipsius, sed et benedictiones,
quas dixerat super filios Israel. Et iterato post lectione
facta est oratio, et gratias Deo agentes movimus inde. Id
enim nobis semper consuetudinis erat, ut ubicumque ad
loca desiderata accedere valebamus,^ primum ibi fieret
oratio ; deinde legeretur lectio ipsa de codice, diceretur
etiam psalmus unus pertinens ad rem, et iterato fieret ibi
oratio. Hanc ergo consuetudinem iubcnte Deo semper
tenuimus, ubicumque ad loca desiderata potuimus per-
venire. Ac sic ergo, ut ceptum opus perficeretur, cepimus
festinare, ut perveniremus ad montem Nabau. Euntibus
nobis commonuit presbyter loci ipsius, id est de Libiade,
quem4 ipsum nobiscum rogantes moveramus de mansione,
quia melius ipsa loca noverat. Dicit ergo nobis ipse pres-

I MS. qui. 2 So Geyer for MS. defilio.

3 So Geyer for MS. volebainus. 4 MS. quae.

rO THE HOLY PLACES. 93

byter : si vultis videre aquam, quae fluit de petra, id est
<|uam dedit Moyses filiis Israel sitientibus, potestis videre ;
si tamen volueritis laborem vobis imponere, ut de via cam-
semus I forsitan miliario sexto. Quod cum dixisset, nos [42]
satis avidi optati sumus ire : et statim divertentes a via,
secuti sumus presbyterum, qui nos ducebat. In eo ergo
loco ecclesia est pisinna subter montem non Nabau, sed
alterum interiorem ; sed nee ipse longe est de Nabau :
monachi autem plurimi commanent ibi vere sancti, et quos
hie ascites vocant.

Hi ergo sancti monachi dignati sunt nos suscipere valde
humane, nam et ad salutationem suam permiserunt nos
ingredi. Cum autem ingressi fuissemus ad eos, facta
oratione cum ipsis, eulogias nobis dare dignati sunt, sicut
habent consuetudinem dandi his, quos humane suscipiunt.
Ibi ergo inter ecclesiam et monasteria, in medio fluit de
petra aqua ingens pulchra valde et limpida saporis, optimi.
Tunc interrogavimus nos etiam et illos sanctos monachos,
qui ibi manebant, quae esset haec aqua talis et tanti
saporis. Tunc illi dixerunt : haec est aqua, quam dedit
sanctus Moyses filiis Israel in hac heremo. Facta est ergo
iuxta consuetudinem ibi oratio, et lectio ipsa de libris
Moysi lecta, dictus etiam psalmus unus ; et sic simul cum
illis Sanctis clericis et monachis, qui nobiscum venerant,
perexivimus ad montem. Multi autem et ex ipsis monachis
Sanctis, qui ibi commanebant iuxta aqua;;i ipsam, qui tamen
potuerunt imponere sibi laborem, dignati sunt nobiscum
ascendere montem Nabau. Itaque ergo proficiscentes de
eodem loco, pervenimus ad radicem montis Nabau, qui
erat valde excelsus, ita tamen ut pars eius maxima sedendo
in asellis possit subiri : modice autem erat acrius, quod
pedibus necesse erat subiri cum labore, sicut et factum
est.

Pervenimus ergo ad summitatem montis illius, ubi est
nunc ecclesia non grandis in ipsa summitate montis Nabaii.
Intra quam ecclesiam, in eo loco ubi pulpitus est, vidi
locum modice quasi altiorem tantum hispatii habentem

94 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

quantum memoriae solent habere. Tunc ergo interrogavi
illos sanctos, quidnam esset hoc, qui responderunt : hie
positus est sanctus Moyses ab angelis, quoniam, sicut
scriptum est, sepulturani illhis nullus hominuni scit : quo-
niam certum est eum ab angelis fuisse sepultum. Nam
memoria illius, ubi positus sit, in hodie nunc^ ostenditur :
sicut enim nobis a maioribus, qui hie manserunt, ubi osten-
sum est, ita et nos vobis monstramus : qui et ipsi tamen
[43] maiores ita sibi traditum a maioribus suis | esse dicebant.
Itaque ergo mox facta est oratio, et omnia quae in singulis
locis Sanctis per ordinem consaeveramus facere, etiam et
hie facta sunt : et sic cepimus egredere de ecclesia. Tunc
autem qui erant loci notores, id est presbyteri vel monachi
sancti, dixerunt nobis : si vultis videre loca, quae scripta
sunt in libris Moysi, accedite foras hostium ecclesiae, et de
summitate ipsa, ex parte tamen ut possitis hinc parere,
attendite et videte: et dicimus vobis singula, quae sunt
loca haec, quae parent. Tunc nos gavisi satis, statim
egressi sumus foras. Nam de hostio ipsius ecclesiae vidi-
mus locum, ubi intrat lordanis in mare mortuum : qui
locus subter nos, quemadmodum stabamus, parebat,
^ Vidimus etiam de contra non solum Libiadam, quae citra*

lordanem erat, sed et lericho, que trans lordanem ; tantum
eminerat, excelsus locus ubi stabamus, id est ante hostium
ecclesiae. Maxima etiam pars Palestinae, quae est terra
repromissionis, inde videbatur, nee non et omnis terra
lordanis, in quantum tamen poterat oculis conspici. In
sinistra autem parte vidimus terras Sodomitum omnes, nee
non et Segor : quae tamen Segor sola de illis quinque in
hodie constat. Nam et memoriale ibi est, de ceteris autem
illis civitatibus nichil aliud apparet, nisi subversio ruinarum,
quemadmodum in cinerem convers^e sunt. Locus etiam^
ubi fuit titulus uxoris Loth, ostensus est nobis ; qui locus
etiam in scripturis legitur. Sed mihi credite, dominie
venerabiles, quia columna ipsa iam non paret, locus autem

I So I read for MS. non^ which yields no good sense.
« So Pomialowsky for MS. circa.

TO THE HOLY PLACES. 95

ipse tantum ostenditur : columna autem ipsa dicitur mari

mortuo fuisse quooperta. Certe locum acm videremus,

columnam nullam vidimus, et ideo fallere vos super banc

rem non possum. Nam episcopus loci ipsius, id est de

Segor, dixit nobis, quoniam iam aliquot anni essent, a quo

non pareret columna ilia. Nam de Segor forsitan sexto

miliario ipse locus esty ubi stetit columna ilia, quod nunc

totum cooperit aqua. Item de dextra parte ecclesiae a

foras tamen accessimus, et ostens^e sunt nobis inde a

contra duae civitates, id est Esebon, quae fuit regis Seon

regis Amorreorum, quae nunc appellatur Exebon : et alia

Og regis Basan, quae nunc dicitur Sasdra. Item de eodem

I loco ostensa est nobis a contra Fogor, quae fuit | civitas [44]

regni Edom. Hae autem civitates omnes, quas videbamus,

in montibus erant positae, infra autem modice deorsum

planior locus nobis videbatur. Tunc dictum est nobis,

quia in isdem diebus, qua sanctus Moyses vel filii Israel ^

contra illas civitates pugnaverant, castra ibi fixa habuissent :

nam et signa ibi parebant castrorum. Sane ilia parte

montis, quam dixi sinistra, quae erat super mare mortuum,

i ostensus est nobis mons praecisus valde, qui dictus est ante

I Agris/ecula. Hie est mons, in quo posuit Balac filius Beor

I Balaam divinum ad maledicendos filios Israel : et noluit

' Deus ita permittere, sicut scriptum est. Ac sic ergo visis

omnibus, quae desiderabamus, in nomine Dei revertcntes

j per lericho, et iter omne, quod iveramus, regressi sumus in

I lerusolimam.

j Item post aliquantum tempus volui etiam ad regionem

Ausitidem accedere propter visendam memoriam sancti lob

I gratia orationis. Multos enim sanctos monachos videbam

i inde venientes in lerusolimam ad visenda loca sancta

; gratia orationis : qui singula referentes de eisdem locis,

fecerunt magis desiderium imponendi michi laboris, ut

etiam usque ad ilia loca accederem : si tamen labor dici

potest, ubi homo desiderium suum compleri videt. Itaque

ergo profecta sum de lerusolima cum Sanctis, qui tamen

dignati sunt itineri meo comitatum praestare, et ipsi tamen

96 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

gratia orationis. Habens ergo iter ab lerusolima usque ad
Carneas eundo per mansiones octo. (Carneas autem dicitur
nunc civitas lob, quae ante dicta est Dennaba in terra
Ausitidi, in finibus Idumeae et Arabiae.) In quo itinere
hiens vidi super ripam fluminis lordanis vallem pulchram
satis, et amenam, habundantem vineis et arboribus :
quoniam aquae mult^ie ibi erant, et optimae satis.
Nam in ea valle vicus erat grandis, qui appellatur nunc
Sedima. In eo ergo vico, qui est in media planitie positus,
in medio loco est monticulus non satis grandis, sed factus

K sicut Solent esse tumbae, sed grandis : ibi ergo in summo

ecclesia est, et deorsum per girum ipsius colliculi parent
fundamenta grandia antiqua. Nunc autem in ipso vico
tumbae^ aliquantae commanent. Ego autem cum viderem
locum tam gratum, requisivi, quisnam locus esset ille tarn
amenus. Tunc dictum est michi : haec est civitas regis
Melchisedech, quae dicta est ante Salem, unde nunc, cor-
rupto sermone, Sedima appellatur ipse vicus. Nam in
[45] isto coUiculo, I qui est medio vico positus, in summitatem
ipsius, fabrica quam vides, ecclesia est : quae ecclesia nunc
appellatur graeco sermone, opu Melchisedech.^ Nam hie
est locus, ubi optulit Melchisedech hostias Deo puras, id
est panes et vinum, sicut scriptum est cum fecisse.

Statim ergo, ut haec audivi, descendimus de animalibus :
et ecce occurrere dignatus est sanctus presbyter ipsius loci,

^ et clerici ; qui nos statim suscipientes duxerunt suso ad

ecclesiam. Ubi cum venissemus, statim iuxta consuetu-
dinem primum facta est oratio : deinde lectus est ipse locus
-de libro sancti Moysi, dictus est etiam psalmus unus com-
petens loco ipsi : et denuo facta oratione descendimus.
Cum ergo descendissemus, ait nobis ille sanctus presbyter
iam senior et de scripturis bene instructus (id est qui ipsi
loco praeerat ex monacho, cui presbytero et episcopi
plurimi, quantum postmodum cognovimus, vitae ipsius

1 MS. turbcB; I read tuinbce as probable from its occurrence twa
lines above.

2 MS. Melchis et haec^ thus emended by Geyer.

TO THE HOLY PLACES. 97

testimonium grande ferebant, — nam hoc de ipso dicebant,
dignus qui praesit in hoc loco, ubi sanctus Melchisedech
ad venientem sanctum Abraam hostias Deo puras primus
optuh't), cum ergo descendissemus, ut superius dixi, de
ecclcsia deorsum, ait nobis ipse sanctus presbyter : Ecce
ista fundamenta in giro colliculo isto, quae videtis, hae
sunt de palatio regis Melchisedech. Nam inde adhuc sic
si quis subito iuxta sibi vult facere domum et fundamenta
indc contiget, aliquotiens et de argento et heramento
modica frustella ibi invenit. Nam ecce ista^ via, quam
videtis transire inter fluvium lordanem et vicum istum,
hacc est qua via regressus est sanctus Abraam de c^ede
Chodollagomor regis gentium, revertens in Sodomis, qua
ei occurrit sanctus Melchisedech rex Salem. Tunc ergo
quia retinebam scriptum esse babtizasse sanctum lohannem
in Enon iuxta Salim, requisivi de eo, quam longe asset
ipse locus. Tunc ait ille sanctus presbyter : ecce hie est in
ducentis passibus ; nam si vis, ecce modo pedibus duco vos
ibi. Nam haec aqua tam grandis et tam pura, quam
videtis in isto vico, de ipso fonte venit. Tunc ergo gratias
ei agere cepi, et rogare, ut duceret nos ad locum, sicut et
factum est. Statim ergo cepimus ire cum eo pedibus
totum per vallem amenissimam, donee perveniremus usque
ad hortum pomarium valde amenum, ubi ostendit nobis in
medio fontem aquae optim<3:e satis et pur<^e, quia a semel
integrum fluvium dimittebat. Habebat autem ante se
ipse fons quasi lacum, ubi parebat fuisse operatum sanc-
tum lohannem baptistam. Tunc dixit nobis ipse sanctus
presbyter : in hodie hie hortus aliter non appellatur, gr^eco
sermone, nisi copos tu agiu iohanni, | id est quod vos dicitis [46]
latine, hortus sancti lohannis. Nam et multi fratres sancti
monachi de diversis locis venientes tendunt se, ut laventur
in eo loco. Denuo ergo et ad ipsum fontem, sicut et in sin-
gulis locis, facta est oratio, et lecta est ipsa lectio : dictus
! etiam psalmus competens : et singula quae consuetudinis
I nobis erant facere, ubicumque ad loca sancta veniebamus;
' So Geyer for MS. el certa.

98 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

ita et ibi feclmus. Illud etiam presbyter sanctus dixit
y" nobis : eo quod usque in hodierna die semper cata pas-
cha quicumque essent baptizandi in ipso vico, id est in
ecclesia, quae appellatur opu Melchisedech, omnes in ipso
fonte baptizarentur : sic redirent mature ad candelas cum
clericis et monachis dicendo psalmos vel antiphonas, et sic
a fonte usque ad ecclesiam sancti Melchisedech deduce-
rentur mature omnes, qui fuissent baptizati. Nos ergo
accipientes de presbytero eulogias, id est de pomario sancti
lohannis baptistae, similiter et de Sanctis monachis, qui
ibi monasteria habebant in ipso horto pomario, et
gratias semper Deo agentes, profecti sumus iter nostrum,
quo ibamus.

Ac sic ergo euntes aliquandiu per vallem lordanis super
ripam fluminis ipsius, quia ibi nobis iter erat aliquandiu,
ad subito vidimus civitatem sancti prophetae Heliae, id est
-Thesbe, unde ille habuit nomen Helias Thesbites. Inibi
,est ergo usque in hodie spelunca, in qua sedit ipse sanctus,
et ibi est memoria sancti Gethae, cuius nomen in libris
ludicum legimus. Ac sic ergo et ibi gratias Deo agentes
iuxta consuetudinem, perexivimus iter nostrum. Item
euntes in eo itinere vidimus vallem de sinistro nobis
venientem amenissimam, quae vallis erat ingens mittens
torrentem in lordanem infinitum : et ibi in ipsa valle
vidimus monasterium cuiusdam fratris nunni^ id est monachi
Tunc ego, ut sum satis curiosa, requirere cepi, quae esset
haec vallis, ubi sanctus monachus nunc monasterium sibi
fecisset : non enim putabam hoc sine causa esse. Tunc
dixerunt nobis sancti, qui nobiscum iter faciebant, id est
loci notores : haec est vallis Corra, ubi sedit sanctus Helias
Thesbites temporibus Achab regis, qua famis fuit, et iusso
Dei corvi escam portaba;2t, et de eo torrente aquam
bibebat. Nam hie torrens, quem vides de ipsa valle per-
currentem in lordanem, hie est Corra. Ac sic ergo nichilo-
minus Deo gratias agentes, qui nobis non merentibus
singula quae desiderabamus dignabatur ostendere ; itaque
^ So Cholodniak for MS. nmic.

M

TO THE HOLY PLACES. 99

.«rgo ire cepimus iter nostrum, sicut singulis diebus. Ac
sic ergo facientes iter singulis diebus ad subito de latere
sinistro, unde e contra partes Fenicis videbamus, apparuit
nobis mons ingens et altus infinitum, qui tendebatur in
longo

Unum folium sive duae pagellae discissae sunt

•qui sanctus monachus vir ascitis necesse habuit post tot [47]
annos, quibus sedebat in heremum, movere se, et de-
scendere ad civitatem Carneas, ut commoneret episcopum
vel clericos temporis ipsius, iuxta quod ei fuerat revelatum,
ut foderent in eo loco, qui ei fuerat ostensus, sicut et factum
est. Qui fodientes in eo loco, qui ostensus fuerat, invene-
runt speluncam, quam sequentes fuerunt forsitan per passus
centum, quo et subito fodientibus illis adparuit lapis :
quern lapidem cum perdiscoperuissent, invenerunt sculp- /;.
tum in coperculo ipsius, lob. Cui lob ad tunc in eo loco
facta est ista ecclesia, quam videtis ; ita tamen ut lapis
•cum corpore non moveretur in alio loco, sed ibi, ubi inven-
tum fuerat, corpus positum esset, et ut corpus subter
-altarium iaceret. Ilia autem ecclesia, quam tribunus
nescio qui faciebat, sic stat inperfecta usque in hodie. Ac
sic ergo nos alia die mane rogavimus episcopum, ut faceret
oblationem, sicut et facere dignatus est, et benedicens nos
episcopus profecti sumus. Communicantes ergo, et ibi
gratias agentes Deo semper, regressi sumus in lerusolimam,
iter facientes per singulas mansiones, per quas ieramus tres
annos.

Item in nomine Dei, transacto aliquanto tempore, cum
iam tres anni pleni essent, a quo in lerusolimam venisse;« .•
visis etiam omnibus locis Sanctis, ad quos orationis gratia
me tenderam : et ideo iam revertendi ad patriam animus
i esset ; volui iubente Deo ut et ad Mesopotamiam Syriae
accedere ad visendos sanctos monachos, qui ibi plurimi et
I tam eximiae vitae esse dicebantur, ut vix referri possit : nee
non etiam et gratia orationis ad martyrium sancti Thomae
apostoli, ubi corpus illius integrum positum est, id est apud

7—2

loo THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Edessam ; quern se illuc missurum, postea qiiam in caelis>

ascendisset, Deus noster lesus testatus est per epistolam>

quam ad Aggarum regem per Ananiam cursorem misit :

quaeque epistola^ cum grandi reverentia apud Edessam-

civitatem, ubi est ipsud martyrium, custoditur. Nam mihi-

credat volo affectio vestra, quoniam nuUus christianorum

est, qui non se tendat illuc gratia orationis : quicumque

tamen usque ad loca sancta, id est in lerusolimis accesserit:;

et hie locus de lerusolima vicesima et quinta mansione

est. Et quoniam de Anthiocia propius est Mesopotamiam,

fuit mihi iubente Deo oportunum satis, ut quemadmodum

revertebar Constantinopolim (quia per Anthiociam iter

erat), inde ad Mesopotamiam irem, sicut et factum est Deo

iubente.

[48] I Itaque ergo in nomine Christi Dei nostri profecta sum

de Antiochia ad Mesopotamiam, habens iter per mansiones-

seu civitates aliquot provinciae Siri^e Celen, quae est

Anthiociae : et inde ingressa fines provinciae Augustofra-

tensis, perveni ad civitatem Gerapolim, quae est metropolis

ipsius provinciae, id est Augustofratensis. Et quoniam

haec civitas valde pulchra et opulenta est atque abundans-

omnibus, necesse me fuit ibi facere stativam : quoniam iam

inde non longe erant fines Mesopotamiae. Itaque ergo

proficiscens de lerapolim, in quintodecimo miliario, in*

nomine Dei perveni ad fluvium Eufraten ; de quo satis

bene scriptum est, esse Jlu7ne7i magmim Ettfratetty et ingens,,

et quasi terribilis est ; ita enim decurrit habens impetum^

V sicut habet fluvius Rodanus, nisi quod adhuc maior est

Eufrates; Itaque ergo quoniam necesse erat eum navibus-

transire, et navibus nonnisi maioribus, ac sic immorata.

sum ibi forsitan plus media die : et inde in nomine Dei

transito flumine Eufraten, ingressa sum fines Mesopotamiae

Siriae.

Ac sic denuo faciens iter per mansiones aliquot, perveni
ad civitatem, cuius nomen in scripturis positum legimus, id
est Batanis, quae civitas usque in hodie est. Nam et
'MS. quoque epistolam.

TO THE HOLY PLACES. lor

ecclesia cum episcopo vere sancto et monacho et con-
fessore habet, et martyria aliquanta. Ipsa etiam civitas
habundans multitudine hominum est: nam et miles ibi
sedet cum tribuno suo. Unde denuo proficiscens, perveni-
mus in nomine Christi Dei nostri Edessam : ubi cum
pervenissemus, statim perreximus ad ecclesiam et ad mar-
tyrium sancti Thomae. Itaque ergo iuxta consuetudinem
factis orationibus ; et cetera quae consuetudo erat fieri in
locis Sanctis, nee non etiam et aliquanta ipsius sancti
Thomae ibi legimus. Ecclesia autem, ibi qu^e est, ingens
•et valde pulchra et nova dispositione, ut vere digna est
esse domus Dei ; et quoniam multa erant, quae ibi de-
siderabam videre, necesse me fuit ibi stativa triduana facere.
Ac sic ergo vidi in eadem civitatem martyria plurima ; nee
non et sanctos monachos commanentes, alios per martyria,
alios longius de civitate in secretioribus locis habentes
monasteria. Et quoniam sanctus episcopus ipsius civitatis,
vir vere religiosus et monachus, et confessor, suscipiens me
libenter ait michi : quoniam video te, filia, gratia religionis
tarn magnum laborem tibi imposuisse, ut de extremis porro
terris venires ad haec loca: itaque ergo, | si libenter habes, [49]
quaecumque loca sunt hie grata ad videndum christianis,
ostendimus tibi. Tunc ergo gratias agens Deo primum, et
sic ipsum rogavi plurimum, ut dignaretur facere, quod dice-
bat. Itaque ergo duxit me primum ad palatium Aggari
regis : et ibi ostendit michi archiotepam ipsius ingens
simillimam, ut ipsi dicebant, marmoream tanti nitoris, ac
si de margarita esset : in cuius Aggari vultu parebat de
contra vere fuisse hunc virum satis sapientem et honoratum.
Tunc ait mihi sanctus episcopus : ecce rex Aggarus, qui
antequam videret Dominum^ credidit ei, quia esset vere
filius Dei. Nam erat et iuxta archiotipa similiter de tali
marmore facta, quam dixit filii ipsius esse Magni, similiter
€t ipsa habens aliquid gratiae in vultu. Item perintravi-
mus in interiori parte palatii : et ibi erant fontes piscibus

^ MS. dm^ which Gamurrini prints as Deum in his second edition ;
so also the Russian editor. But Domimnn ?ives far better sense.

I02 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

pleni, quale ego adhuc nunquam vidi, id est tantae magni-
tudinis, et vel tarn perlustres, aut tarn boni saporis. Nam
ipsa civitas aliam aquam penitus non habet nunc, nisi earn,
quae de palatio exit, quae est ac si fluvius ingens argenteus.
Et tunc retulit michi de ipsa aqua sic sanctus episcopus
dicens: quodam tempore, posteaquam scripserat Aggarusrex
ad Dominum, et Dominus rescripserat Aggaro per Ananiam
cursorem, sicut scripturn est in ipsa epistola : transacto
ergo aliquanto tempore, superveniunt Persi, et girant civi-
,tatem istam. Sed statim Aggarus epistolam Domini ferens
ad portam, cum omni exercitu suo publice oravit. Et post
dixit : Domine lesu, tu promiseras nobis, ne aliquis hos-
tium ingrederetur civitatem istam : et ecce nunc Persae in-
pugnant nos. Quod cum dixisset, tenens manibus levatls
epistolam ipsam apertam rex, ad subito tantae tenebrae
factae sunt foras civitatem, tamen ante oculos Persarum,
j^ cum iam prope plicarent civitati, ita ut usque tertium

miliarium de civitate essent : sed ita mox tenebris turbati
sunt, ut vix castra ponerent, et pergirarent in miliaria
tertio totam civitatem. Ita autem turbati sunt Persae, ut
nunquam viderent postea, qua parte in civitate;;^ ingre-
derentur ; sed custodirent civitatem per giro clusam hostibus
in miliario tamen tertio, quam tamen custodierunt mensi-
bus aliquod. Postmodum autem, cum viderent se nullo •
modo posse ingredi in civitatem, vol uerunt siti eos occidere,
qui in civitate erant. Nam monticulum istum, quem vides,
[50] filia, super civitate hac, in illo tempore ipse huic civitati
aquam ministrabat. Tunc videntes hoc Persae averterunt
ipsam aquam a civitate, et fecerunt ei decursum contra
ipso loco, ubi ipsi castra posita habebant. In ea ergo die,
et in ea hora, qua averterant Persae aquam, statim hii
s, fontes, quos vides in eo loco, iusso Dei a semel eruperunt :

ex ea die hi fontes usque in hodie permanent hie gratia
Dei. Ilia autem aqua, quam Persae averterant, ita siccata
est in ea hora, ut nee ipsi haberent vel una die quod
biberent, qui obsidebant civitatem, sicut tamen et usque in
hodie apparet : nam postea nunquam nee qualiscumque

TO THE HOLY PLACES, 103

humor ibi apparult usque in hodie. Ac sic iubente Deo,
1 qui hoc promiserat futurum, necesse fuit eos statim reverti
! ad sua, id est in Persida. Nam et postmodum quotiens-
cumque voluerunt venire et expugnare banc civitatem
j hostes, haec epistola prolata est, et lecta est in porta, et
; statim nutu Dei expulsi sunt omnes hostes. Illud etiam
rctulit sanctus episcopus, eo quod hii fontes ubi eruperunt,i
lante sic fuerit campus intra civitatem, subiacens palatio
lAggari. Quod palatium Aggari quasi in edition loco
positum erat, sicut et nunc paret, ut vides. Nam con-
suetudo talis erat in illo tempore, ut palatia, quotiensque
fabricabantur, semper in editioribus locis fierent. Sed
postmodum quam hii fontes in eo loco eruperunt, tunc ipse
jAggarus filio suo Magno, id est isti, cuius archiotipa vides
iiuxta patre^ posita, hoc palatium fecit in eo loco : ita tamen
ut hii fontes intra palatium includerentur. Postea ergo
quam haec omnia retulit sanctus episcopus, ait ad me :
eamus nunc ad portam, per quam ingressus est Ananias
cursor cum ilia epistola, quam dixeram. Cum ergo venis-
semus ad portam ipsam, stans episcopus fecit orationem, et
legit nobis ibi ipsas epistolas, et denuo benedicens nos,
facta est iterata oratio. Illud etiam retulit nobis sanctus
jipse dicens : Eo quod ex ea die, qua Ananias cursor per
ipsam portam ingressus est cum epistola Domini, usque in
;praesentem diem custodiatur, ne quis immundus, ne quis
jlugubris per ipsam portam transeat ; sed nee corpus ali-
'cuius mortui eiciatur per ipsam portam. Ostendit etiam
jnobis sanctus episcopus memoriam Aggari, vel totius
Ifamiliae ipsius, valde pulchra;;^, sed facta;;^ more antiquo.
iDuxit etiam nos et ad ilium palatium superiorem, quod
;habuerat primitus rex Aggarus : et si qua praeterea loca
(erant, monstravit nobis. Illud etiam satis mihi grato fuit,
iut epistolas ipsas sive Aggari ad Dominum, sive Domini
iad Aggarum, quas nobis ibi legerat sanctus episcopus,
jacciperem michi ab ipso sancto. Et licet in patria

[ ^ So Geyer for MS. e 7'upe ierimt.

* So Cholodniak for MS. /^r/^. Geyer suggests _^^nV/tf.

I04 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

exemplaria ipsarum haberem, tamen gratius mihi visum est,
[51] ut et ibi eas de | ipso acciperem, ne quid forsitan minus ad
nos in patria pervenisset : nam vere amplius est, quod hie
accepi. Unde si Deus noster lesus iusserit, et venero in
patria, legetis et^ vos, dominae animae meae.

Ac sic ergo facto ibi triduano, necesse me fuit adhuc in
ante accedere usque ad Charris, quia modo sic dicitur.
Nam in scripturis Sanctis dicta est Charra, ubi moratus est
sanctus Abraam, sicut scriptum est in Genesi, dicente
Domino ad Abraam : Exi de terra tiia et de domo patris tiii^
et vade in Charram et reliqua. Ergo cum venissem, id c^t in
Charra, ibi statim fui ad ecclesiam, quae est intra civitate
ipsa, vidi etiam mox episcopum loci ipsius, vere sanctum
et hominem Dei, et ipsum et monachum et confessorem ;
qui mox nobis omnia loca ibi ostendere dignatus est, quae
desiderabamus. Nam duxit nos statim ad ecclesiam, quae
est foras civitatem in eo loco, ubi fuit domus sancti Abrahae,
id est in ipsis fundamentis, et de ipso lapide, ut tamen
dicebat sanctus episcopus. Cum ergo venissemus in ipsa
ecclesia, facta est oratio, et lectus ipse locus de Genesi :
dictus etiam unus psalmus, et iterata oratione, et sic bene-
dicens nos episcopus, egressi sumus foras. Item dignatus
est nos ducere ad puteum ilium, unde portabat aquam
sancta Rebecca. Et ait nobis sanctus episcopus': ecce
puteus, unde potavit sancta Rebecca camelos pueri sancti
Abrahae, id est Eleazari ; et singula ita nobis dignabatur
ostendere. Nam ecclesia, quam dixi foras civitatem,
dominae sorores venerabiles, ubi fuit primitus domus
Abrahae, nunc et martyrium ibi positum est, id est sancti
cuiusdam monachi nomine Helpidii. Hoc autem nobis
satis gratum evenit, ut pridie martyrium die ibi veniremus,
id est sancti ipsius Helpidii, nono k. maias : ad quam diem
necesse fuit undique et de omnibus Mesopotamiae finibus
omnes monachos in Charra descendere, etiam et illos
maiores, qui in solitudine sedebant, quos ascites vocant,
per diem ipsum, qui ibi satis granditer attenditur, et propter
' MS. Icnsi.

TO THE HOLY PLACES. 105

memorlam sancti Abrahae, quia domus ipsius fuit, ubi
nunc ecclesia est, in qua positum est corpus ipsius sancti
martyris. Itaque ergo hoc nobis ultra spem grate satis
evenit, ut sanctos et vere homines Dei monachos mesopo-
tamenos ibi videremus : etiam et eos, quorum fama vel vita
longe audiebatur, quos tamen non estimabam me penitus
posse videre. Non quia inpossibile esset Deo etiam et hoc
praestare michi, qui omnia praestare dignabatur ; sed quia
audieram eos, eo quod extra diem paschae, et extra diem
hanc, non eos descendere de locis suis : quoniam tales sunt,
ut et virtutes faciant multas, et quoniam nesciebam, quo
jmense | esset dies hie martyrii, quern dixi. Itaque Deo [52]
iubente sic evenit, ut ad diem, quem nee sperabam, ibi
vcnirem. Fecimus ergo et ibi biduum propter diem mar-
tyrii, et propter visionem sanctorum illorum, qui dignati
sunt ad salutandum libenti satis animo me suscipere et
alloqui, in quo ego non merebar. Nam et ipsi statim post
martyrum diem nee visi sunt ibi, sed mox de nocte petierunt
heremum, et unusquisque eorum monasteria sua, quae ubi
habebat. In ipsa autem civitate extra paucos clericos et
sanctos monachos, s,i qui tamen in civitate commorantur,
penitus nullum christianum inveni, sed totum gentes sunt.
Nam sicut nos cum grandi reverentia attendimus locum
ilium, ubi primitus domus sancti Abrahae fuit, pro memoria
illius, ita et illae gentes forte ad mille passus de civitate
cum grandi reverentia adtendunt locum, ubi sunt memoriae
Naor et Bathuhelis. Et quoniam episcopus illius civitatis
valde instructus est^ de scripturis requisivi ab eo dicens :
rogo te, domine, ut dicas michi, quod desidero audire. Et
ille ait : die filia, quod vis, et dicam tibi, si scio. Tunc
ego dixi : sanctum Abraam cum patre Thara et Sarra
'uxore et Loth fratris filio scio per scripturas in eo loco
vcnisse ; Naor autem vel Bathuhelem non legi, quando in
isto loco transierint : nisi quod hoc solum scio, quia post-
imodum puer Abraae, ut peteret Rebeccam filiam Bathu-
helis filii Nahor filio domini sui Abraae, id est Ysaac, in

I MS. ct.

io6 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Charra venerit. Tunc ait michi sanctus episcopus : vere,
filia, scriptum est, sicut dicis, in Genesi sanctum Abraam
hie transisse cum suis : Nachor autem cum suis vel Bathu-
helem non dicit scriptura canonis, quo tempore transierint.
Sed manifeste postmodum hie transierunt et ipsi, denique
et memoriae illorum hie sunt forte ad mille passus de
civitate. Nam vere scriptura hoc testatur, quoniam ad
accipiendam sanctam Rebeccam hue venerit puer sancti
Abraae, et denuo sanctus lacob hie venerit, quando accepit
filias Laban Syri. Tunc ego requisivi, ubi esset puteus ille,
ubi sanctus lacob potasset pecora, quae pascebat Rachel
filia Laban Syri. Et ait michi episcopus : in sexto miliario
est hinc locus ipse iuxta vicum, qui fuit tunc villa Laban
Siri : sed cum volueris ire, imus tecum, et ostendimus tibi,
nam et multi monachi ibi sunt valde sancti, et ascites, et
sancta ecclesia est ibi. lllud etiam requisivi a sancto
episcopo, ubinam esset locus ille Chaldeorum, ubi habi-
[53] taverant primo Thara cum suis. Tunc | ait michi ipse
sanctus episcopus : locus ille, filia, quem requiris, decima
mansione est hinc, intus in Persida. Nam hinc usque ad
Nisibin mansiones sunt quinque ; et inde usque ad Hur,
quae fuit civitas Chaldeorum, aliae mansiones sunt quinque :
sed modo ibi accessus Romanorum non est ; totum enim
illud Persae tenent. Haec autem specialiter orientalis
appellatur, quae est in confinium Romanorum et Persarum,
vel Chaldeorum. Et cetera plura referre dignatus est,
sicut et ceteri sancti episcopi vel sancti monachi facere
dignabantur, omnia tamen de scripturis Dei vel Sanctis
viris gesta, id est monachis, sive qui iam recesserant, quae
mirabilia fecerint, sive etiam qui adhuc in corpore sunt,,
quae cotidie faciant, hi tamen, qui sunt ascites. Nam nolo
estimet affectio vestra, monachorum aliquando [aliquando]
alias fabulas esse, nisi aut de scripturis Dei, aut gesta
monachorum maiorum.
^ Post biduo autem quam ibi feceram, duxit nos episcopus

ad puteum ilium, ubi adaquaverat sanctus lacob pecora
sanctae Rachel ; qui puteus sexto miliario est a Charris : in

TO THE HOLY PLACES. 107

cuius putei honorem fabricata est ibi iuxta sancta ecclesia
ingens valde et pulchra. Ad quern puteum cum venisse-
mus, facta est ab episcopo oratio : lectus etiam locus ipse
de Genesi : dictus etiam unus psalmus competens loco :
atque iterata oratione benedixit nos episcopus. Vidimus
etiam locum iuxta puteum iacente?// lapidem ilium infini-
tum nimis, quem moverat sanctus lacob a puteo, qui usque
hodie ostenditur. Ibi autem circa puteo nulli alii com-
manet, nisi clerici de ipsa ecclesia, quae ibi est, et monachi
habentes iuxta monasteria sua : quorum vitam sanctus
episcopus nobis retulit, sed vere inauditam. Ac sic ergo
facta oratione in ecclesia, accessi cum episcopo ad sanctos
jmonachos per monasteria ipsorum, et Deo gratias agens,
ct ipsis qui dignati sunt me per monasteria sua, ubicumque
ingressa sum, libenti animo suscipere, et alloqui illis ser-
mon ibus, quos dignum erat de ore illorum procedere.
Nam eulogias dignati sunt dare michi et omnibus, qui
necum erant, sicut est consuetudo monachis dare, his
;amen, quos libenti animo suscipiunt in monasteriis suis.
Et quoniam ipse locus in campo grandi est, de contra
)stensus est michi a sancto episcopo vicus ingens satis, forte
'id quingentos passos de puteo, per quem vicum iter habui-
nus. Hie autem vicus, quantum episcopus dicebat, fuit
iiuondam villa Laban siri : qui vicus appellatur Fadana.
I^am ostensa est michi in ipso vico memoria Laban siri, |
oceri lacob : ostensus est etiam michi locus, unde furata [54]
st Rachel idola patris sui. Ac sic ergo in nomine Dei
ervisis omnibus, faciens vale sancto episcopo et Sanctis
lonachis, qui nos usque ad ilium locum deducere dignati
icrant, regressi sumus per iter vel mansiones, quas venera-
lus de Anthiocia.

Anthiocia autem cum fuisserrt regressa, feci postmodum
^ptimana, quousque ea, quae necessaria erant itineri, para-
mtur. Et sic proficiscens de Anthiocia, faciens iter per
ansiones aliquot, perveni ad provinciam, quae Cilicia
^pellatur, quae habet civitatem metropolim Tharso, ubi
ijidem [Tharso] et eundo lerusolimam iam fueram. Sed

io8 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

quoniam de Tharso tertia mansione, id est in Hisauria,
est martyrium sanctae Teclae, gratum fuit satis, ut
etiam illuc accedere;;^, praesertim cum tarn in proximo
esset.

Nam proficiscens de Tharso perveni ad quandam civita-
tem supra mare adhuc Ciliciae, qu^e appellatur Pompeio-
polin. Et inde iam ingressa fines Hisauriae, mansi in
civitate, quae appellatur Corico : ac tertia die perveni ad
civitatem, quae appellatur Seleucia Hisauriae. Ubi cum
pervenissem, fui ad episcopum vere sanctum ex monacho :
vidi etiam ibi ecclesiam valde pulchram in eadem civitate.
Et quoniam inde ad sanctam Teclam, qui locus est ultra
-^ civitatem in colle sed piano, habebat de civitate forsitan

mille quingentos passus ; malui ergo perexire illuc, ut
stativa;;^, quam factura eram, ibi facerem. Ibi autem ad
sanctam ecclesiam nichil aliud est nisi monasteria sine
numero virorum ac mulierum. Nam inveni ibi aliquam
amicissimam michi, et cui omnes in oriente testimonium
ferebant vitae ipsius, sancta diaconissa nomine Marthana,
quam ego aput lerusolimam noveram, ubi ilia gratia
orationis ascenderat : haec autem monasteria aputactitum
seu virginum regebat. Quae me cum vidisset, quod
gaudium illius vel meum esse potuerit? nunquid vel
scribere possum ? Sed ut redeam ad rem, monasteria
ergo plurima sunt ibi per ipsum collem, et in medio murus
ingens, qui includet ecclesiam, in qua est martyrium ; quod
martyrium satis pulchrum est. Propterea autem murus
missus est ad custodiendam ecclesiam propter Hisauros,
quia satis mali sunt, et frequenter latrunculantur, ne forte
conentur aliquid facere circa monasterium, quod est ibi,
deputatum. Ibi ergo cum venissem in nomine Dei, facta
oratione ad martyrium, nee non etiam et lectus omnis
actus sanctae Teclae, gratias Christo Deo nostro egi infini-
tas ; qui mihi dignatus est indignae et non merenti in
omnibus desideria complere. Ac sic ergo facto ibi biduo
[55] I visis etiam Sanctis monachis, vel aputactites, tam viris
quam feminis, qui ibi erant, et facta oratione et cotn-^j

TO THE HOLY PLACES.

109

munione, reversa sum Tharso ad iter meum : ubi facta
stativa triduana, in nomine Dei profecta sum inde iter
meum. Ac sic perveniens eadem die ad mansionem, quae
appellatur Mansocrenas, qua^ est sub monte Tauro, ibi
mansi. Et inde alia die subiens montem Taurum, et
faciens iter iam notum per singulas provincias, quas eundo
transiveram, id est Cappadociam, Galatiam, et Bithiniam,
perveni Calcedona, ubi propter famosissimum martyrium
sanctae Eufimiae, ab olim michi notum iam, quod ibi est,
mansi loco. Ac sic ergo alia die transiens mare perveni
Constantinopolim, agens Christo Deo nostro gratias, quod
michi indignae et non merenti praestare dignatus est
tanlam gratiam : id est, ut non solum voluntatem eundi,
ised et facultatem perambulandi, quae desiderabam, dig-
natus fuerat praestare, et revertendi denuo Constantino-
polim. Ubi cum venissem, per singulas ecclesias, vel
apostolos, nee non et per singula martyria, quae ibi plurima
sunt, non cessabam Deo nostro lesu gratias agere, qui ita
super me misericordiam suam praestare dignatus fuerat,
De quo loco, domnae, lumen meum, cum haec ad vestram
affectionem darem, iam propositi erat, in nomine Christi
Dei nostri, ad Asiam accedendi, id est Efesum, propter
martyrium sancti et beati apostoli lohannis gratia ora-
tionis. Si autem et post hoc in corpora fuero, si qua
praeterea loca cognoscere potuero, aut ipsa praesens, si
Deus fuerit praestare dignatus, vestrae affectioni referam ;
aut certe, si aliud animo sederit, scriptis nuntiabo. Vos
tantum, dominae, lumen meum, memores mei esse digna-
nini, sive in corpore sive iam extra co7'pus fuero.

Ut autem sciret affectio vestra, quae operatio singulis
diebus cotidie in locis Sanctis habeatur, certas vos facere
debui ; sciens, quia libenter haberetis haec cognoscere.
Nam singulis diebus, ante pullorum cantum, aperiuntur
Dmnia hostia Anastasis, et descendent omnes monazontes
it parthen<2e, ut hie dicunt ; et non solum hii, sed et laici,
praeterea viri aut mulieres, qui tamen volunt maturius
U'gilare. Et ex ea hora usque in lucem dicuntur ymni, et

I

no THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

i( psalmi responduntur ; similiter et antiphonae: et cata
singulos ymnos fit oratio. Nam presbyteri bini vel terni,
similiter et diacones, singulis diebus vices habent simul
cum monazontes, qui cata singulos ymnos vel antiphonas
[56] orationes dicunt. lam autem ubi ceperit lucescere, | tunc
incipiunt matutinos ymnos dicere. Ecce et supervenit
episcopus cum clero, et statim ingreditur intro spelunca, et
de intro cancellos primum dicet orationem pro omnibus ;
commemorat etiam ipse nomina, quorum vult, sic bene-
dicet cathecuminos. Item dicet orationem, et benedicet
fideles. Et post hoc, exeunte episcopo de intro cancellos,
omnes ad manum ei accedunt ; et ille eos uno et uno bene-
dicet exiens iam, ac sic fit missa, iam luce. Item hoia
sexta denuo descendent omnes similiter ad Anastasim, et
dicuntur psalmi et antiphonae, donee commonetur epi-
scopus : similiter descendet, et non sedet, sed statim intrat
intra cancellos intra Anastasim, id est intra speluncam, ubi
et mature : et inde similiter primum facit orationem : sic
benedicet fideles, et sic exiens de z7?tro cancellos, similiter ei
ad manum acceditur. Ita ergo et hora nona fit, sicuti et ad
sexta. Hora autem decima (quod appellant hie licinicon,
nam nos dicimus lucernare), similiter se omnis multitudo
colliget ad Anastasim, incenduntur omnes candelae et

"" cerei, et fit lumen infinitum. Lumen autem de foris non

affertur, sed de spelunca interiori eicitur, ubi noctu ac die
semper lucerna lucet, id est de intro cancellos : dicuntur
etiam psalmi lucernares, sed et antiphonae diutius. Ecce

y et commonetur episcopus, et descendet, et sedet susum,

nee non etiam et presbyteri sedent locis suis : dicuntur
ymni vel antiphonae. Et at ubi perdicti^ fuerint iuxta
consuetudinem, lebat se episcopus, et stat ante cancel-
lum, id est ante speluncam: et unus ex diaconibus facit
commemorationem singulorum, sicut solet esse consuetude.
Et diacono dicente singulorum nomina semper pisinni
'plurimi stant, respondentes semper : Kyrie eleyson, quod
dicimus nos : miserere Domine ; quorum voces infinitae
« So Geyer for MS. ^^r^2/^//.

A

TO THE HOLY PLACES. iii

sunt. Et at ubi diaconus perdixerit omnia, quae dicere
habet, dicet orationem primum episcopus, et orat pro
lomnibus : et sic orant omnes, tarn fideles, quam et cathe-
Icumini simul. Item mittet vocem diaconus, ut unus-
iquisque, quomodo stat, cathecuminus inclinet caput : et sic
|dicet episcopus stans benedictionem super cathecuminos.
litem fit oratio, et denuo mittet diaconus vocem, et com-
monet, ut unusquisque stans fidelium inclinent capita sua :
item benedicet fideles episcopus, et sic fit missa Anastasi.
|Et incipient episcopo ad manum accedere singuli. Et post-
Imodum de Anastasi usque ad Crucem cum ymnis ducitur,^
episcopus simul et omnis populus vadet : ubi cum perven-
tum fuerit, primum facit orationem : | item benedicet cathe- [57]
cuminos : item fit alia oratio : item benedicit fideles. Et
post hoc denuo tam episcopus quam omnis turba vadet
denuo post Crucem : et ibi denuo similiter fit, sicuti et
mte Crucem. Et similiter ad manum episcopi^ acceditur
5icut ad Anastasim : ita et ante Crucem : ita et post
Crucem. Candelae autem vitreae ingentes ubique plurimae
jendent, et cereofala plurima sunt, tam ante Anastasim,
:]^uam etiam ante Crucem, sed et post Crucem : finiuntur
^rgo haec omnia cum tenebris.^ Haec operatio cotidie per
lies sex ita habetur ad Crucem et ad Anastasim. Septim
lutem die, id est dominica die, ante pullorum cantum col-
iget se omnis multitudo, quaecumque esse potest in eo
oco, ac si per pascha in basilica, quae est loco iuxta Anas-
asim, foras tamen, ubi luminaria pro hoc ipsud pendent.
Jam enim verentur, ne ad pullorum cantum non occur-
ant, antecessus veniunt, et ibi sedent. Et dicuntur ymni,
lec non et antiphonae ; et fiunt orationes cata singulos
mnos vel antiphonas. Nam et presbyteri et diacones
mper parati sunt in eo loco ad vigilias propter multitu-
iiiem, quae se colliget. Consuetudo enim talis est, ut
nte pullorum cantum loca sancta non aperiantur. Mox
utem primus pullus cantaverit, statim descendet episcopus,

^ So Geyer for MS. y jus ducitur. ^ M.S. eps.

3 Gamurrini's emendation of MS. cum crebris.

ci

112 THE PILGRIMAGE OF S, SILVIA OF AQUITANIA

et intrat intro speluncam ad Anastasim. Aperiuntur
hostia omnia, et intrat omnis multitude ad Anastasim :
ubi iam luminaria infinita lucent : et, quemadmodum
ingressus fuerit populus, dicet psalmum quicumque de
presbyteris, et respondent omnes : post hoc fit oratio.
Item dicit psalmum quicumque de diaconibus, similiter
fit oratio : dicitur et tertius psalmus a quocumque clerico,
fit et tertio oratio, et commemoratio omnium. Dictis ergo
his tribus psalmis, et factis orationibus tribus, ecce etiam
thiamataria inferuntur intro spelunca Anastasis, ut tota
basilica Anastasis repleatur odoribus. Et tunc ibi stat
y' episcopus intro cancellos, prendet evangelium, et accedet

ad hostium, et leget resurrectionem Domini^ episcopus
ipse. Quod cum ceperit legi, tantus rugitus et mugitus fit
omnium hcminum, et tantae lacrimae, ut quamvis duris-
simus possit moveri in lacrimis, Dominum pro nobis tanta
sustinuisse. Lecto ergo evangelio exit episcopus, et
ducitur cum ymnis ad Crucem, et omnis populus cum illo,
Ibi denuo dicitur unus psalmus, et fit oratio. Item bene-
dicit fideles, et fit niissa. Et exeunte episcopo, omnes ad
manum accedunt. Mox autem recipit se episcopus in
domum suam. Et iam ex ilia hora revertuntur omnes
fsS] monazontes ad Anastasim, et psalmi | dicuntur et anti-
phonae usque ad lucem : et cata singulos psalmos vel anti-
phonas fit oratio : vicibus enim quotidie presbyteri et
diacones vigilant ad Anastasim cum populo. De laicis etiam
viris aut mulieribus, si qui volunt usque ad lucem, loco
sunt : si qui nolunt, revertuntur in domos suas, et reponent
se dormito.

Cum luce autem, quia dominica dies est, et proceditur
in ecclesia maiore, quam fecit Constantinus ; quae ecclesia
in Golgotha est post Crucem : et fiunt^ omnia secundurr
consuetudinem, qua et^ ubique fit die dominica. Sane quic
hie consuetudo sic est, ut de omnibus presbyteris, qu
sedent, quanti volunt, praedicent : et post illos omnej
^ So Geyer for MS. dovinus.
f So Geyer for MS. sunt, 3 So Geyer for MS. qice.

TO THE HOLY PLACES. 113

episcopus praedicat : quae praedicationes propterea semper
dominicis diebus sunt, ut semper erudiatur populus in
scripturis et in Dei dilectione : quae praedicationes dum
dicuntur, grandis mora fit, ut fit missa ecclesiae : et idco
ante quartam horam, aut forte quintam, missa 7ion fit.
I At ubi autem missa facta fuerit ecclesiae iuxta consue-
itudinem, qua et ubique fit; tunc de ecclesia monazontes
cum ymnis ducunt episcopum usque ad Anastasim. Cum
lautem ceperit episcopus venire cum ymnis, aperiuntur
lomnia hostia de basilica Anastasis. Intrat omnis populus,
'fidelis tamen : nam cathecumini non. Et at ubi intraverit
populus, intrat episcopus, et statim ingreditur intra can-
cellos martyrii speluncae. Primum aguntur gratiae Deo,
et sic fit oratio pro omnibus : postmodum mittet vocem
diaconus, ut inclinewt capita sua omnes, quomodo stant :
ct sic benedicet eos episcopus stans intro cancellos in-
teriores, et postmodum egreditur. Egredienti autem
cpiscopo omnes ad manum accedent. Ac sic est, ut
prope usque ad quintam aut sextam horam protraitur
missa. Item et ad lucernare^ similiter fit iuxta consuetu-
linem cotidianam. Haec ergo consuetudo singulis diebus
ta per totum annum custodiatur, exceptis diebus sollen-
libus, quibus et ipsis quemadmodum fiat infra annotavimus.
Hoc autem inter omnia satis praecipuum est, quod faciunt,
at psalmi, vel antiphonae, apti semper dicantur, tam qui
locte dicuntur, tam qui contra mature : tam etiam qui per
Hem vel sexta aut nona vel ad lucernare semper ita apti et
ta rationabiles, ut ad ipsam rem pertineant, quae agitur.
It cum toto anno semper dominica die in ecclesia maiore
)rocedatur, id est quae in Golgotha est (id est post
>ucem), quam fecit Constantinus ; una tantum die domi-
lica, id est quinquagesimarum per pentecosten, in Syon
)roceditur, sicut infra annotatum invenietis : sic tamen in
">yon ut, antequam sit hora tertia, illuc eatur. Fit at^ primum.
issa in ecclesiam maiorem

Deest unum folium.

» MS. lucernares. 2 MS.faf.

8

Y

114 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

[59] \Benedictus qui venit in nomine Domini et cetera, quae
secuntur. Et quoniam pro monazontes, qui pedibus vadent,
necesse est lenius iri ; ac sic pervenitur in lerusolima ea
hora, qua incipit homo hominem posse cognoscere, id est
prope luce, ante tamen quam lux fiat. Ubi cum perven-
tum fuerit, statim sic in A?2<2stase ingreditur episcopus, et
omnes cum eo, ubi luminaria iam supramodo lucent.
Dicitur ergo ibi unus psalmus : fit oratio : benedicuntur ab
episcopo primum cathecumini, item fideles. Recipit se
episcopus, et vadent se unusquisque ad hospitium suum, ut
se resumant. Monazontes autem usque ad lucem ibi sunt,
et ymnos dicunt. At ubi autem resumpserit se populus
hora incipiente secunda, colligent se omnes in ecclesia
maiore, quae est in Golgotha. Qui autem ornatus sit ilia
die ecclesiae vel Anastasis, aut Crucis, aut in Bethleem,
superfluum fuit scribi. Ubi extra aurum et gemmas aut
sirico, nichil aliud vides : nam et si vela vides, auroclava
;c oloserica sunt ; si cortinas vides, similiter auroclav<3:e olo-

sericae sunt. Ministerium autem omne genus aureum
gemmatum profertur ilia die. Numerus autem vel pon-
deratio de ceriofalis, vel cicindelis, aut lucernis, vel diverse
ministerio, nunquid vel estimari aut scribi potest.? Nam
quid dicam de ornatu fabricae ipsius, quam Constantinus
sub praesentia matris suae, in quantum vires regni sui
habuit, honoravit auro, musivo et marmore pretioso tarn
ecclesiam maiorem, quam Anastasim, vel ad Crucem, vc^
cetera loca sancta in lerusolima? Sed ut redeamus ad
rem, fit ergo prima die missa in ecclesia maiore, quae est
in Golgotha. Et quoniam dum praedicant, vel legent sin-
gulas lectiones vel dicunt ymnos, omnia tamen apta ips
diei : et inde postmodum cum missa ecclesiae facta fuerit
hitur cum ymnis ad Anastasim, iuxta consuetudinem : ac
sic fit missa forsitan sexta hora. Ipsa autem die, similitei
et ad lucernare iuxta consuetudinem cotidianam fit. Alir
denuo die similiter in ipsa ecclesia proceditur in Golgotha
hoc idem et tertia die : per triduo ergo omnis^ laetitic
^ MS. homines.

TO THE HOLY PLACES. 115

in ecclesia, quam fecit Constantinus, celebratur usque ad

sextam. Quarta die in Eleona, id est in ecclesia, quae est

in monte oliveti, pulchra satis, similiter omnia ita ornantur,

et ita celebrantur ibi. Quinta die in Lazariu, quod est ab

Icrusolima forsitan ad mille quingentos passus. Sexta

die in Syon. Septima die in A;/J<2stase. Octava die ad

Crucem. Ac sic ergo per octo dies haec omnis laetitia, et

is hornatus celebratur in omnibus locis Sanctis, quos

isuperius nominavi. In Bethleem autem per | totos octo [60]

dies cotidie is ornatus est ; et ipsa laetitia celebratur a

presbyteris et ab omni clero ipsius loci, et a monazontes,

jui in ipso loco deputati sunt. Nam ex^ ilia hora, qua

jmnes nocte in lerusolima revertuntur cum episcopo, tunc

oci ipsius monachi, quicumque sunt, usque ad lucem in

:cclesia in Bethleem pervigilant, ymnos seu antiphonas

licentes : quia episcopum necesse est hos dies semper in '

[erusolima tenere. Pro sollemnitate autem et laetitia

psius diei infinitae turbae se undique coUigent in leruso-

ima, non solum monazontes, sed et laici, viri aut

nulieres.

Sane quadragesimae de epiphania valde cum summo
lonore hie celebrantur. Nam eadem die processio est in
\//«stase, et omnes procedunt, et ordine^ aguntur omnia
urn summa laetitia, ac si per pascha. Pr^^edicant etiam
)mnes presbyteri, et sic episcopus semper de eo loco trac-
antes evangelii, ubi quadragesima die tulerunt Dominum
ti templo Joseph et Maria, et viderunt eum Symeon vel
Vnna prophetissa filia Famuhel, et de verbis eorum, quae
lixerunt viso Domino, vel de oblatione ipsa, quaw obtu-
^runt parentes. Et postmodum celebratis omnibus per
rdinem, quae consuetudinis sunt, aguntur sacramenta, et
ic fit missa.

Item dies paschales cum venerint, celebrantur sic. Nam

icut apud nos quadragesimae ante pascha adtenduntur :

:a hie octo septimanae^ adtenduntur ante pascha. Prop-

^rea autem octo septiman^^ie attenduntur, quia dominicis

^ So Cholodniak for MS. et. 2 jyjs. ordines. 3 MS. septimanas.

ii6 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

diebus et sabbato non ieiunantur, excepta una die sabbati,
qua vigiliae paschales sunt, et necesse est ieiunari : extra
ipsum ergo diem penitus nunquam hie, toto anno, sabbato
ieiunatur. Ac sic ergo de octo septimanis, deductis octo
diebus dominicis et septem sabbatis (quia necesse est una
sabbati ieiunari, ut superius dixi), remanent dies quadra-
ginta et unus, qui ieiunantur; quod hie appellant eortae id
est quadragesimas. Singuli autem dies singularum ebdo-
madarum aguntur sic, id est : ut die dominica de pullo
primo legat episcopus intra Anastase locum resurreetionis
Domini de evangelic, sieut et toto anno dominicis diebus
fit : et^ similiter usque ad lucem aguntur ad Anastasem et ad
Crucem, quae et toto anno dominicis diebus fiunt. Post-
niodum mane, sicut et semper dominica die, proceditur, et
aguntur, quae dominicis diebus consuetudo est agi, in
ecclesia maiore, quae appellatur Martyrio, quae est in
Golgotha post Crucem. Et similiter, missa de ecclesia
facta, ad Anastasew itur curn ymnis, sicut semper dominicis
diebus fit. Haec ergo dum aguntur, facit se hora quinta :
lucernare hie item^ hora sua fit, sicut semper ad Anastase;//
et ad Crucem, sicut et singulis locis Sanctis fit : dominica
l6i] enim die, nona fit. | Item secunda feria similiter de pullc
primo ad Anastasem itur sicut et toto anno, et aguntui
usque ad mane quae semper. Denuo ad tertia itur ac
Anastasim, et aguntur quae toto anno ad sextam solenl
agi : quoniam in diebus quadragesimarum et hoe additur
ut et ad tertiam eatur : item ad sextam et nonam, el
lucernare ita aguntur, sieut consuetudo est per totun:
annum agi semper in ipsis locis Sanctis. Similiter ei
tertia feria [similiter] omnia aguntur sicut et secunda feria
Quarta feria autem similiter itur de noctu ad Anastase, ei
aguntur ea, quae semper usque ad mane, similiter et ac
tertiam, et ad sextaw : ad nonam autem, quia consuetude
est semper, id est toto anno, quarta feria et sexta feria ac
nonaw in Syon procedi, quoniam in istis locis, exeepto s
martyriorum dies evenerit, semper quarta et sexta f^
^ So Geyer for MS./"^/. ^ MS. hocidem.

i^l^Bl rO THE HOLY PLACES. 117

fc^^pam et a cathecuminis ieiunari, ct ideo ad nonam in Syon
t ^oceditur. [Nam si fortuito in quadragesimis martyrorum
s evenerit quarta feria aut sexta feria, atque ad nona in
c B^^" proceditur.] Diebus vero quadragesimarum, ut supe-
s dixi, quarta feria ad nonaw in Syon proceditur iuxta
j^^nsuetudinem totius anni, et omnia aguntur, quae consue-
o est ad nonam agi praeter ohlsXiojiem : nam ut semper
ipulus discat legem, et episcopus et presbyter praedicant
idue. Cum autem facta fuerit missa, inde cum ymnis
pulus deducet episcopum usque ad Anastasem ; inde sic
itur, ut cum intratur in Anastase, iam et tota lucernaris
: sic dicuntur ymni et antiphonae, fiunt orationes, et fit
sa lucernaris in A;/^stase et ad Crucem. Missa autem
ernarii in isdem diebus, id est quadragesimarum, serius
semper quam per toto anno. Ouinta feria autem simi-
r omnia aguntur, sicut secunda feria et tertia feria,
xta feria autem similiter omnia aguntur sicut quarta
'eria, et similiter ad nonam in Syon itur : et similiter inde
;um ymnis usque ad Anastase adducetur episcopus. Sed
;exta feria vigiliae in Anasta.se celebrantur ab ea hora, qua
ie Sion ventum fuerit cum ymnis, usque in mane, id est de
lora lucernari/, quemadmodum intratum fuerit, in alia
lie mane, id est sabbato. Fit autem oblatio in A;2^stase
naturius, ita ut fiat missa ante solem. Tota autem nocte
ricibus dicuntur psalmi responsorii, vicibus antiphonae,
ricibus lectiones diversae, quae omnia usque in mane pro-
rahuntur. Missa autem, quae fit sabbato ad Anastase,
mte solem fit, hoc est oblatio : ut ea hora, qua incipit sol
)rocedere, iam ad missa in Anasta.sQ facta sit. Sic ergo sin-
julae septimanae celebrantur quadragesimarum. Quod
mtem dixi, maturius fit missa sabbato, | id est ante solem, [62]
Jfopterea fit, ut citius absolvant hi, quos dicunt hie doma-
iarios. Nam talis consuetude est hie ieiuniorum in quad-
•agesimis, ut hi, quos appellant ebdomadarios, id est qui
aciunt septimanas, dominica die, quia hora quinta fit
iiissa, ut manducent. Et quemadmodum prandiderint
* So Gamurrini for MS. Incemarijic,

Ii8 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

dominica die, iam non manducant, nisi sabbato mane, mox
communicaverint in Az/^stase. Propter ipsos ergo, ut
citius absolvant, ante sole fit missa in Anastase sabbato.
Quod autem dixi, propter illos fit missa mane, non quod
illi soli communicent, sed omnes communicant, qui volunt
eadem die in Aw^stase communicare.

leiuniorum enim consuetudo hie talis est in quadra-
gesimis, ut sd'n quemadmodum manducaverint dominica die
post missa, id est hora quinta aut vj^, iam non manducent
per tota septimana, nisi sabbato veniente post missa
Anastasis, hi qui faciunt ebdomadas. Sabbato autem
quod manducaverint mane, iam nee sera manducant, sed
ad aliam diem, id est dominica, prandent post missa
ecclesiae hora quinta vel plus ; et postea iam non man-
ducent nisi sabbato veniente, sicut superius dixi. Consue-
tudo enim hie talis est : ut omnes, qui sunt, ut hie dicunt,
aputactit<'?e, viri vel feminae, non solum diebus quadra-
gesimarum, sed et toto anno, qua manducant, semel in die
manducant ; si qui autem sunt de ipsis aputactites, qui non
possunt facere integras septimanas ieiuniorum, sicut superius
diximus, in totis quadragesimis, in medio quinta feria
cenant : qui autem nee hoc potest, biduanas facit per totas
quadragesimas : qui autem nee ipsud, de sera ad seram
manducant. Nemo autem exigit, quantum debeat facere,
sed unusquisque ut potest id facit : nee ille laudatur, qui
satis fecerit, nee ille vituperatur, qui minus. Talis est
enim hie consuetudo. Esca autem eorum quadragesi-
marum diebus haec est, ut nee panem, qui deliquari^ non
potest, nee oleum gustent, nee aliquid, quod de arboribus
est, sed tantum aqua et sorbitione modica de farina
leiunimn quadragesimarum sic fit, ut diximus.

Et completo earum septimanarum vigiliae, in A^^^stase
sunt de hora lucernarii sexta feria, qua de Syon venitur
cum psalmis, usque in mane sabbato, qua oblatio fit in
Aw^stase. Item secunda septimana et tertia et iiij^ et
quinta et sexta similiter fiunt, ut prima de quadragesimis.
* MS. quid liberari.

TO THE HOLY PLACES. 119

•Septima autem septimana cum venerit, id est quando iam
dmze superant cum ipsa, ut pascha sit, singulis diebus
omnia quidem sic aguntur, sicut et ceteris septimanis, quae
transierunt. Tantummodo quod vigiiiae, quae in illis sex
septimanis in Aw^stase factae sunt, septima autem septi-
mana, id est sexta feria, in Syon | fiunt vigiiiae iuxta [63]
consuetudinem ea^, qua in A;/<^stase factae sunt per sex
septimanas. Dicuntur autem toti singulis apti psalmi
semper, vel antiphonae, tam loco quam diei. At ubi
autem ceperit se mane facere, sabbato illucescente, offeret
episcopus, et facit oblationem, mane sabbato. Jam ut fiat
missa, mittit vocem archidiaconus, et dicit : omnes hodie
hora septima in Lazario parati simus. Ac sic ergo cum
ceperit se hora septima facere, omnes ad Lazarium veniunt.
Lazarium autem, id est Bethania, est forsitan secundo
miliario a civitate. Euntibus autem de lerosolima in
Lazarium, forsitan ad quingentos passus de eodem loco,
ecclesia est in strata in eo loco, in quo occurrit Domino X
Maria soror Lazari. Ibi ergo cum venerit episcopus,
ccurrent illi omnes monachi, et populus ibi ingreditur:
icitur unus ymnus, et una antiphona, et legitur ipse locus
e evangelio, ubi occurrit soror Lazari Domino. Et sic
acta oratione, et benedictis omnibus, inde iam usque ad
Lazarium cum ymnis itur. In Lazario autem cum ventum
'uerit, ita se omnis multitudo colligit, ut non solum ipse
ocus, sed et campi omnes in giro pleni sint hpminibus.
Dicuntur ymni, etiam et antiphonae, apti ipsi diei et loco :
;imiliter et lectiones apt<3:e diei quaecumque leguntur.
^am autem, ut fiat missa, denuntiatur pascha : id est, subit
resbyter in altiori loco, et leget ilium locum, qui scriptus
st in evangelio : Cum venisset lesus in BetJiania ante sex
^ies paschae et cetera. Lecto ergo eo loco, et annuntiata
ascha, fit missa. Propterea autem ea die hoc agitur,
[uoniam sicut in evangelio scriptum est, ante sex dies
aschae factum hoc fuisset in Bethania : de sabbato enim
sque in quinta feria, qua post cena noctu comprehenditur
)ominus, sex dies sunt. Revertuntur ergo omnes ad

120 THE PILGRIMAGE OF S. SILVIA OF A QUIT AN I A

civitatem, rectus ad Anastase, et fit lucernare iuxta consue*
tudinem.

Alia ergo die, id est dominica, qua intratur in septimana
paschale, quam hie appellant septimana maior, celebratis
de puUorum cantu eis,^ quae consuetudinis sunt in Anastase
vel ad Crucem, usque ad mane agitur. Die ergo dominica
mane proceditur iuxta consuetudinem in ecclesia maiore,
quae appellatur Martyrium. Propterea autem Martyrium
appellatur, quia in Golgotha est, id est post Crucem, ubi
Dominus passus est, et ideo Martyrio. Cum ergo cele-
'brata fuerint omnia iuxta consuetudinem in ecclesia
maiore, et antequam fiat missa, mittet vocem archidia-
conus, et dicit primum : iuxta septimana omne, id est dc
die crastino, hora nona, omnes ad Martyrium conveniamus,
id est in ecclesia maiore. Item mittet vocem alteram, et
dicet : hodie omnes hora septima in Eleona parati simus.
Facta ergo missa in ecclesia maiore, id est ad Martyrium,
deducitur episcopus cum ymnis ad Anastase, et ibi com-
[64] pletis, quae | consuetudo est diebus dominicis fieri in
Anastasi post missa Martyrii, etiam unusquisque hiens
ad domum suam festinat manducare, ut hora inquoante
septima, omnes in ecclesia parati sint, quae est in Eleona,
id est in monte oliveti : ibi est spelunca ilia, in qua docebat
Dominus.

Hora ergo septima omnis populus ascendet in monte
oliveti, id est in Eleona, in ecclesia sed et episcopus ;
dicuntur ymni et antiphonae apt^e diei ipsi vel loco,
lectiones etiam similiter. Et cum ceperit se facere hora
nona, subitur cum ymnis in Imbomon, id est in eo loco,
de quo ascendit Dominus in caelis, et ibi seditur : nam
omnis populus, semper praesente episcopo, iubetur sedere;
tantum quod diacones soli stant semper. Dicuntur et ibi
ymni vel antiphonae aptae loco aut diei : similiter et lec-
tiones interpositae et orationes. Et iam cum ceperit esse
hora undecima, legitur ille locus de evangelio, ubi infantes
cum ramis vel palmis occurrerunt Domino, dicentes : Bene-
» So Gamurrini for MS. caiitatis.

TO THE HOLY PLACES. I2i

dictiis, qui vettit in nomine Domini. Et statim levat se
episcopus et omnis populus, porro inde de summo monte
oliveti totum pedibus itur. Nam totus populus ante ipsum
cum ymnis vol antiphonis respondentes semper: Bene-
dictus, qui venit in nomine Domini. Et quotquot sunt
infantes in hisdem locis, usque etiam qui^ pedibus ambulare
non possunt, quia teneri sunt, in collo illos parentes sui
tenent, omnes ramos tenentes, alii palmarum, alii olivarum :
et sic deducitur episcopus in eo typo, quo tunc Dominus
deductus est. Et de summo monte usque ad civitatem, et
inde ad Anastase per totam civitatem, totum pedibus
omnes, sed et si quae matronae sunt, aut si qui domini :
sic deducunt episcopum respondentes, et sic lente et lente,
ne lassctur populus, porro iam sera pervenitur ad Anas-
tase. Ubi cum ventum fuerit, quamlibet sero sit, tamen
fit lucernare : fit denuo oratio ad Crucem ; et dimittitur
populus.

Item alia die id est secunda feria aguntur, quae consue-
tudinis sunt de pullo primo agi usque ad mane ad Anas-
tase : similiter et ad tertia et ad sexta aguntur ea, quae
totis quadragesimis. Ad nona autem omnes in ecclesia
maiore, id est ad Martyrium, colligent se : et ibi usque ad
I horam primam noctis semper ymni et antiphonae dicuntur,
lectiones etiam aptae diei et loco leguntur, interpositae
semper orationes. Lucernarium etiam agitur ibi, cum
ceperit hora esse ; sic est ergo, ut nocte etiam fiat missa
ad Martyrium. Ubi cum factum fuerit missa, inde cum
ymnis ad Anastase ducitur episcopus. In quo autem
ingressus fuerit in Anastase, dicitur unus ymnus : fit
oratio : benedicuntur cathecumini, item fideles, et fit
missa.

Item tertia feria similiter omnia | fiunt sicut secunda [^S]
feria. lllud solum additur tertia feria, quod nocte sera,
postea quam missa facta fuerit ad Martyrium, et itum
fuerit ad Anastase, et denuo in Anastase missa facta fuerit,
omnes ilia hora noctu vadent in ecclesia, quae est in monte

* MS. quae.

122 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Eleona. In qua ecclesia cum ventum fuerit, intrat epis-
copus intra spelunca (in qua spelunca solebat Dominus
docere discipulos), et accipit codicem evangelii : et stans
ipse episcopus leget verba Domini, quae scripta sunt in
evangelio in cata Matheo, id est ubi dicitur : Videte, ne
qiiis vos seducat. Et omnem ipsam allocutionem perleget
episcopus. At autem ubi ilia perlegerit, fit oratio, benedi-
cuntur cathecumini, item et fideles : fit missa : et rever-
tuntur a monte unusquisque ad domum suam satis sera
iam nocte.

Item quarta feria aguntur omnia per tota die a pullo
primo sicut secunda feria et tertia feria : sed posteaquam
missa facta fuerit nocte ad Marty rium, et deductus fuerit
episcopus cum ymnis ad Anastase, statim intrat episcopus
in spelunca, quae est in Anastase, et stat intra cancellos :
presbyter autem ante cancellum stat, et accipit evangelium,
et legit ilium locum, ubi ludas Scariothes hivit ad Judeos,
definivit quid ei darent, ut traderet Dominum. Qui locus
at ubi lectus fuerit, tantus rugitus et mugitus est totius
populi, ut nullus sit, qui moveri non possit in lacrimis in
ea hora. Postmodum fit oratio, benedicuntur cathecumini,
postmodum fideles, et fit missa. Item quinta feria aguntur
ea de pullo primo, quae consuetudinis est usque ad mane
ad Anastase : similiter ad tertia, et ad sexta. Octava
autem hora iuxta consuetudinem ad Martyrium coUiget se
omnis populus : propterea autem temporius, quam ceteris
diebus, quia citius missa fieri necesse est. Itaque ergo
collecto omni populo aguntur, quae agenda sunt : fit ipsa
die oblatio ad Martyrium, et facitur missa hora forsitan
decima ibidem. Antea autem quam fiat missa, mittet
vocem archidiaconus, et dicet : Hora prima noctis omnes
in ecclesia, quae est in Eleona, conveniamus, quoniam
maximus labor nobis instat hodie nocte ista. Facta ergo
missa Martyrii venit post Crucem : dicitur ibi unus ymnus
tantum : fit oratio : et ofiferet episcopus ibi oblationem, et
communicant omnes. Excepta enim ipsa die una per
totum annum, nunquam offeritur post Crucem, nisi ipsa

TO THE HOLY PLACES. 123

die tantum. Facta ergo et ibi missa, itur ad Anastase : fit
caatio : benedicuntur iuxta consuetudinem cathecumini et
sic fideles, et fit missa. Et sic unusquisque festinat reverti
in domum suam, ut manducet ; quia statim, ut manduca-
verint, omnes vadent in Eleona in ecclesia ea, in qua est
spelunca, in qua ipsa die Dominus cum apostolis fuit. Et
ibi usque ad hora noctis forsitan quinta, semper aut ymni,
aut antiphonae aptae diei et loco, similiter et lectiones
dicuntur : interpositae orationes fiunt : loca etiam ea de
evangelio leguntur, in quibus Dominus allocutus est dis-
cipulos eadem die, sedens in eadem spelunca, quae in ipsa
ecclesia est. Et inde iam hora noctis forsitan sexta itur
susu in Imbomon cum ymnis in eo loco, unde ascendit -^
Dominus in caelis. | Et ibi denuo similiter lectiones et [66]
ymni et antiphonae aptae diei dicuntur: orationes etiam
ipsae quaecumque fiunt, quas dicet episcopus, semper et
diei et loco aptas dicet.

Ac sic ergo cum ceperit esse pullorum cantus, descendi-
tur de Imbomon cum 37mnis, et accedit eodem loco, ubi
oravit Dominus, sicut scriptum est in evangelio : Et accessit
quantum iactus lapidis^ et oravit^ et cetera. In eo enim

ioco ecclesia est elegans : ingreditur ibi episcopus et omnis
)opulus : dicitur ibi oratio apta loco et diei : dicitur etiam
inus ymnus aptus, et legitur ipse locus de evangelio, ubi
dixit discipulis suis : Vigilate^ ne intretis in teinptationem,
t omnis ipse locus perlegitur ibi : et fit denuo oratio.
t iam inde cum ymnis usque ad minimum infans in Ges-
amani pedibus cum episcopo descendent : ubi prae tam
agna turba multitudinis, et fatigati de vigiliis, et ieiuniis
:otidianis lassi, quia tam magnum montem necesse habent
iescendere, lente et lente cum ymnis venitur in Gessamani.
andelae autem ecclesiasticae super ducent^^e paratae sunt
)ropter lumen omni populo. Cum ergo perventum fuerit
n Gessamani, fit primum oratio apta, sic dicitur ymnus :
teni legitur ille locus de evangelio, ubi comprehensus est
Dominus. Qui locus ad quod lectus fuerit, tantus rugitus
5t mugitus totius populi est cum fletu, ut forsitan porro ad

124 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

civitatem gemitus populi omnis auditus sit. Et iam ex ilia
hora hitur ad civitatem pedibus cum ymnis pervenitur ad
portam, ea hora, qua incipit quasi homo hominem cogno-
scere, inde totum per mediam civitatem omnes usque ad
unum, maiores atque minores, divites, pauperes, toti ibi
parati, specialiter ilia die nullus recedit a vigiliis usque in
mane. Sic deducitur episcopus a Gessemani usque ad
portam et inde per totam civitate;;^ usque ad Crucem*
Ante Crucem autem at ubi ventum fuerit, iam lux quasi
clara incipit esse. Ibi denuo legitur ille locus de evan-
gelio, ubi adducitur Dominus ad Pilatum, et omnia quae-
cumque scripta sunt, Pilatum ad Dominum dixisse aut ad
ludeos, totum legitur. Postmodum autem alloquitur epis-
copus populum, confortans eos, quoniam et tota nocte
laboraverint, et adhuc laboraturi sint ipsa die, ut non las-
sentur, sed habeant spem in Deo, qui eis pro eo labore
maiorem mercedem redditurus sit. Et sic confortans eos^
ut potest ipse, alloquens dicit eis : Ite interim nunc unus-
quisque ad domum cellas vestras, sedcte vobis et modico, et
ad horam prope secundam diei omnes parati estote hie, ut
de ea hora usque ad sextaw sanctum lignum crucis possitis
videre, ad salutem sibi unusquisque nostrum credens
profuturum : de hora enim sexta denuo necesse habemus
hie omnes convenire in isto loco, id est ante Crucem, ut
lectionibus et orationibus usque ad noctem operam demus.
[67] Post hoc ergo missa | facta de Cruce, id est antequam
sol procedat, statim unusquisque animosi vadent in Syon
orare ad columnam illam, ad quern flagellatus est Dominus*
Inde reversi sedent modice in domibus suis, et statim toti
parati sunt. Et sic ponitur cathedra episcopo in Golgotha
post Crucem, quae stat nunc ; residet episcopus in cathedra :
ponitur ante eum mensa sublinteata : stant in giro mensa
diacones; et affertur loculus argenteus deauratus, in quo
est lignum sanctum crucis ; aperitur, et profertur ; ponitur
in mensa tam lignum crucis, quam titulus. Cum ergo
positum fuerit in mensa, episcopus sedens de manibus suis
summitates de ligno sancto premet : diacones autem, qui

TO THE HOLY PLACES. 125

in giro stant custodent. Hoc autem propterea sic cus-
toditur, quia consuetude est, ut unus et unus omnis populus
veniens, tarn fideles quam cathecumini, acclinant se ad
mensam, osculentur sanctum lignum, et pertranseant. Et
quoniam, nescio quando, dicitur, quidam fixisse morsum et
furasset sancto ligno : ideo nunc a diaconibus, qui in giro
stant, sic custoditur, no qui veniens audeat denuo sic facere.
i\c sic ergo omnis populus transit, unus et unus, toti
acclinantes se, primum de fronte sic de oculis tangentes
crucem et titulum : et sic osculantes crucem pertranseunt :
manum autem nemo mittit ad tangendum. At ubi autem
osculati fuerint crucem, pertransierint, stat diaconus, tenet
anulum Salomonis, et cornu illud, de quo reges ungue-
bantur; osculantur et cornu, attendent et anulum

minus se-
cunda usque ad horam sextam

omnis populus transit per unum ostium, intrans per alterum
per alterum perexiens, quoniam hoc in eo loco fit, in quo
pridie, id est quinta feria, oblatio facta est. At ubi autem
sexta hora se fecerit, sic itur ante Crucem, sive pluvia sive
aestus sit ; quia ipse locus subdivanus est, id est quasi
atrium valde grande et pulchrum satis, quod est inter
Cruce et Anastase : ibi ergo omnis populus se colliget, ita
ut nee aperiri possit. Episcopo autem cathedra ponitur
ante Cruce : et de sexta usque ad nona aliud nichil fit,
nisi leguntur lectiones sic : id est ita legitur primum de
psalmis ubicumque de passione dixit : legitur et de apostolo
sive de epistolis apostolorum, vel de actionibus, ubicumque
de passione Domini dixerunt, nee non et de evangeliis
leguntur loca, ubi patitur : item legitur de prophetis, ubi
passurum Dominum dixerunt : item legitur de evangeliis,
ubi passionem dicit Ac sic ab hora sexta usque ad horam
nonam semper sic leguntur lectiones, aut dicuntur ymni, ut
ostendatur omni populo, quia quicquid dixerunt prophetae
futurum de passione Domini, ostendatur tam per evangclia
quam etiam per apostolorum scripturas factum esse. Et
sic per illas tres horas docetur populus omnis nichil factum

126 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

esse, quod non prius dictum sit, et nichil dictum esse quod
[68] non totum completum sit. | Semper autem interponuntur
orationes, quae orationes et ipsae aptae diei sunt. Ad
singulas autem lectiones et orationes tantus affectus et
gemitus totius populi est, ut mirum sit : nam nullus est
neque maior neque minor, qui non ilia die illis tribus horis
tantum ploret, quantum nee estimari potest, Dominum
pro nobis ea passum fuisse. Post hoc cum ceperit se iam
hora nona facere, legitur iam ille locus de evangelio cata
Iohannem,ubi reddidit spiritum : quo lecto, iam fit oratio et
missa. At ubi autem missa facta fuerit de ante Cruce, statim
in ecclesia maiore ad Martyrium aguntur ea, quae per ipsa
07n/ie^ septimana de hora nona, qua ad Martyrium con-
venitur, consueverunt agi usque ad sero per ipsa septimana.
Missa autem facta de Martyrium venitur ad Anastase ; et
ibi cum ventum fuerit, legitur ille locus de evangelio, ubi
petit corpus Domini loseph a Pilato, et ponet illud in
sepulcro novo. Hoc autem lecto, fit oratio, benedicuntur
cathecumini, sic fit missa. Ipsa autem die non mittitur
vox, ut pervigiletur ad Anastase, quoniam scit populum
fatigatum esse : sed consuetudo est, ut pervigiletur ibi.
Ac sic qui vult de populo, immo qui possunt, vigilant : qui
autem non possunt, non vigilant ibi usque in mane : clerici
autem vigilant ibi, id est qui aut fortiores sunt, aut
iuveniores : et tota nocte dicuntur ibi ymni et antiphonae
usque ad mane. Maxima autem turba pervigilant, alii de
sera, alii de media nocte, qui ut possunt.

Sabbato autem alia die iuxta consuetudinem fit ad tertia :
item fit ad sexta : ad nonam autem iam non fit sabbato,
sed parantur vigiliae paschales in ecclesia maiore, id est in
Martyrium. Vigiliae autem paschales sic fiunt, quemad-
modum ad nos ; hoc solum hie amplius fit, quod infantes^
cum baptidiati fuerint et vestiti, quemadmodum exient de
fonte, simul cum episcopo primum ad Anastase ducuntur.
Intrat episcopus intro cancellos Anastasis : dicitur unus

"MS. has omnes before in ecclesia; the change in the text has somer
support from juxta septimana omne^ on p. 1 20.

TO THE HOLY PLACES. 127

ymnus ; et sic facit orationem episcopus pro eis, et sic
venit ad ecclesiam maiorem cum eis. Ubi iuxta consue-
tudinem omnis populus vigilat : aguntur ibi quae consue-
tudinis est etiam et aput nos, et facta oblatione fit missa.
I^t post facta missa vigiliarum in ecclesia maiore, statim
cum ymnis venitur ad Anastase : et ibi denuo legitur ille
locus evangelii resurrectionis. Fit oratio ; et denuo ibi
offeret episcopus ; sed totum ad momentum fit propter
populum, ne diutius tardetur, et sic iam dimittetur populus.
Ea autem hora fit missa vigiliarum ipsa die, qua hora et
aput nos.

Sero autem illi dies paschales sic attenduntur, quemad-
modum et ad nos : et ordine suo fiunt missae per octo
dies paschales, sicut et ubique fit per pascha usque ad
octavas. Hie autem ipse ornatus est, et ipsa compositio,
et per octo dies paschae, quae et per epiphania, tam in
ecclesia maiore, quam ad Anastase, aut ad Cruce, vel | in [69]
Eleona, sed et in Bethleem, nee non etiam in Lazariu,
vel ubique, quia dies paschales sunt. Proceditur autem
ipsa die dominica prima in ecclesia maiore, id est ad
Martyrium : et secunda feria, et tertia feria, ubi ita tamen,
ut semper, missa facta de Martyrio, ad Anastase veniatur
cum ymnis. Quarta feria autem in Eleona proceditur ;
quinta feria ad Anastase : sexta feria in Syon : sabbato
ante Cruce : dominica autem die, id est octavis, denuo in
ecclesia maiore, id est ad Martyrium. Ipsis autem octo
diebus paschalibus cotidie post prandium episcopus cum
omni clero et omnibus infantibus, id est qui baptidiati
Ifuerint, et omnibus, qui aputactitae sunt viri ac feminae,
ec non etiam et de plebe, quanti volunt, in Eleona
scendent. Dicuntur ymni, fiunt orationes, tam in ecclesia,
uae in Eleona est, in qua est spelunca, in qua docebat
[lesus discipulos : tam etiam in Imbomon, id est in eo loco,
pe quo Dominus ascendit in caelis. Et posteaquam dicti
merint psalmi, et oratio facta fuerit, inde usque ad Anas-
jtase cum ymnis descenditur hora lucernari^ : hoc per totos
» MS. lucernae.

128 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

octo dies fit. Sane dominica die per pascha post missa
Iiicernarii, id est de Anastase, omnis populus ep'scopum
cum ymnis in Syon ducet. Ubi cum ventum fuerit,
dicuntur ymni apti diei et loco : fit oratio, et le.i^iiur ille
locus de evangelio, ubi eadem die Dominus in eodeni loco,
ubi ipsa ecclesia nunc in Syon est, clausis ostiis, ingrcssus
est discipulis : id est quando tunc unus ex discipulis ibi
non erat, id est Thomas, qua reversus est, et diccntibus ei
aliis apostolis, quia Dominum vidissent, ille dixit ; Non
credo, nisi videro. Hoc lecto, fit denuo oratio : benedi-
cuntur cathecumini, item fideles : et revertuntur unusquisque
ad domum suam sera, hora forsitan noctis secunda.

Item octavis paschae, id est die dominica, statim post
sexta omnis populus cum episcopo ad Eleona ascendit;
primum in ecclesia, quae ibi est, aliquandiu sedetur :
dicuntur ymni, dicuntur antiphonae aptae diei et loco ;
fiunt orationes similiter aptae diei et loco. Denuo inde
cum ymnis itur in Imbomon susu similiter, et ibi ea
aguntur, quae et illic : et cum ceperet hora esse, iam omnis
populus et omnes aputactitae deducunt episcopum cum
ymnis usque ad Anastase. Ea autem hora pervenitur ad
Anastase, qua lucernarium fieri solet. Fit ergo lucer-
narium tam ad Anastase, quam ad Crucem : et inde omnis
populus usque ad unum cum ymnis ducunt episcopum
usque ad Syon. Ubi cum ventum fuerit, similiter dicuntur
ymni apti loco et diei : legitur denuo et ille locus de
evangelio, ubi octavis paschae ingressus est Dominus, ubi
erant discipuli, et arguet Thomam, quare incredulus
fuisset. Et tunc omnis ipsa lectio perlegitur : postmodum
fit oratio: benedictis tain cathecuminis quam fidelibus,
iuxta consuetudinem revertuntur unusquisque ad domum
suam, similiter ut die dominica paschae, hora noctis
secunda.

A pascha autem usque ad quinquagesima, id est pente-
costen, hie penitus nemo ieiunat, nee ipsi aputactitae qui
sunt. Nam semper ipsos dies sicut toto anno, ita ad
Anastase, de pullo primo usque ad mane consuetudinaria

TO THE HOLY PLACES, 129

aguntur : | similiter et ad sexta et ad lucernare. Dominicis [70]
autem diebus semper in Martyrio, id est in ecclesia maiore,
proceditur iuxta consuctudinem ; et inde itur ad Anastase
cum ymnis. Quarta feria autem et sexta feria, quoniam
ipsis diebus penitus nemo ieiunat, in Syon proceditur sed
mane : fit missa ordine suo.

Die eadem quadragesimarum post pascha, id est quinta
feria (pridie omnes post sexta, id est quarta feria, in Beth-
leem vadunt propter vigilias celebrandas ; fiunt autem
vigiliae in ecclesia in Bethleem, in qua ecclesia spelunca
est, ubi natus est Dominus) : alia die autem, id est quinta
feria quadragesimarum, celebratur missa ordine suo, ita ut
et presbyteri et episcopus praedicent, dicentes apte diei et
loco : et postmodum sera revertuntur unusquisque in
lerusolima.

Quinquagesimarum autem die, id est dominica, qua die
maximus labor est populo, aguntur omnia sic de puUo
quidem primo iuxta consuetudinem : vigilatur in Anastase,
ut legat episcopus locum ilium evangelii, qui semper
dominica die legitur id est resurrectionem Domini : et
postmodum sic ea aguntur in Anastase, quae consuetudi-
naria sunt, sicut toto anno. Cum autem mane factum
fuerit, procedit omnis populus in ecclesia maiore, id est
I ad Martyrium : aguntur etiam omnia, quae consuetudi-
naria sunt agi : praedicant presbyteri, postmodum epis-
copus : aguntur omnia legitima, id est offertur iuxta
consuetudinem, qua dominica die consuevit fieri; sed
eadem adceleratur missa in Martyrium, ut ante hora tertia
fiat. Quemadmodum enim missa facta fuerit ad Mar-
tyrium, omnis populus usque ad unum cum ymnis ducent
episcopum in Syon : sed hora tertia plena in Syon sint.
Ubi cum ventum fuerit, legitur ille locus de Actus aposto-
jlorum, ubi descend it spiritus, ut omnes linguae intelle-
berent, quae dicebantur : postmodum fit ordine suo missa.
JNam presbyteri de hoc ipsud, quod lectum est (quia ipse
-st locus in Syon, alia modo ecclesia est, ubi quondam

st passionem Domini collecta erat multitudo cum

9

I30 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

apostolis, qua hoc factum est, ut superius diximus) legunt^
ibi de actibus apostolorum. Postmodum fit ordine su(
missa, offertur et ibi, et iam ut dimittatur populus, mittit
vocem archidiaconus, et dicet : Hodie statim post sextj
omnes in Eleona parati simus in /;;2bomon. Revertitui
ergo omnis populus unusquisque in domuoi suam resumen
se, et statim post prandium ascenditur mons Oliveti id est
in Eleona, unusquisque quomodo potest, ita ut nullus
christianus remaneat in civitate, quoniam omnes vadentj
Ouemadmodum ergo subito fuerit in monte Oliveti, id est
in Eleona, primum itur in Imbomon, id est in eo locaj
unde ascendit Dominus in caelis : et ibi sedet episcopuf
et presbyteri, sed et omnis populus :' leguntur ibi lectionesj
dicuntur interposite ymni, dicuntur et antiphonae apta<
diei ipsi et loco ; orationes etiani, quae interponuntur,]
r»ji semper tales pronuntiationes habent, ut et diei et loco con-
veniunt : legitur etiam et ille locus de evangelio, ubi dicil
de ascensu Domini : legitur et denuo de actus apostolorumj
ubi dicit de ascensu Domini in caelis post resurrectionei
Cum autem hoc factum fuerit, benedicuntur cathecumim*!
sic fidelcs ; et hora iam nona descenditur inde, et cui
ymnis itur ad illam ecclesiam, qua^ et ipsa in Eleona estj
id est in qua spelunca sedens docebat Dominus apostolos
Ibi autem cum ventum fuerit, iam est hora plus decima
fit ibi lucernare, fit oratio, benedicuntur cathecumini, e|
sic fideles, Et iam inde descenditur cum ymnis omnii
populus usque ad unum toti cum episcopo, ymnos dicentc
vel antiphonas aptas diei ipsi : sic venitur lente et lent<
usque ad Martyrium. Cum autem pervenitur ad portal
civitatis, iam nox est, et occurrent candel^e ecclesiasticae
vel ducent^e propter populo : de porta autem, quoniam sati^
est usque ad ecclesia maiore, id est ad Martyrium, porrc
hora noctis forsitan secunda pervenitur ; quia lente et lenti
itur totum pro populo, ne fatigentur pedibus. Et apertil
balvis maioribus, quae sunt de quintana parte, omni^
populus intrat in Martyrium cum ymnis et episcopc
' MS. /<?^/, which Gamurrini thus emends.

TO THE HOLY PLACES. 131

Ingressi autem in ecclesia dicuntur ynini : fit oratio :
benedicuntur cathecumini, sic fideles : et inde denuo cum
ymnis itur ad Anastase. Similiter ad Anastase cum ven-
tum fuerit, dicuniur ymni seu antiphonae : fit oratio :
benedicuntur cathecumini, sic fideles : similiter fit et^ ad
Crucem. Et denuo inde omnis populu> christianus usque
ad unum cum ymnis ducunt episcopum usque ad Syon.
Ubi cum ventum fuerit, leguntur lectiones aptae : dicuntur
psalmi vel antiphonae : fit oratio : benedicuntur cathe-
cumini, et sic fideles, et fit missa. Missa autem facta
accedunt omnes ad manum episcopi, et sic revertuntur
unusquisque ad domum suam hora noctis forsitan media.
Ac sic ergo maximus labor in ea die suffertur : quoniam
de pullo primo vigilatum est ad Anastase, et inde per tota
die nunquam cessatum est ; et sic omnia, quae celebrantur
protrahuntur, ut nocte media post missa, quae facta fuerit
in Sion, omnes ad domos suas revertantur.

lam autem de alia die quinquagesimarum omnes ieiunaut
iuxta consuetudinem sicut toto anno, qui prout potest,
cxcepta die sabbati et dominica, qua nunquam ieiunatur
in hisdem locis. Etiam postmodum ceteris diebus ita
singula aguntur, ut toto anno, id est semper, de pullo
primo ad Anastase vigiletur. Nam si dominica dies est,
primum leget de pullo primo episcopus evangelium iuxta
consuetudinem intro Anastase locum resurrectionis Domini,
qui semper dominica die legitur : et postmodum ymni seu
antiphonae usque ad lucem dicuntur in Anastase. Si
autem dominica dies non est, tantum quod ymni vel anti-
phonae similiter de pullo primo usque ad lucem dicuntur
in Anastase. Aputactitae omnes vadent : de plebe autem.
qui quomodo possunt, vadent : clerici autem | cotidie vici- [72]
bus vadent [clerici autem] de pullo primo, episcopus autem
albescente vadet semper, ut missa fiat matutina, cum omni-
bus clericis, excepta dominica die: quia necesse est ilium
de pullo primo ire, ut evangelium legat in Anastase.
Denuo ad horam sextam aguntur, quae consuetudinaria

» So Geyer for MS.yf^/.

9—2

132 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

sunt in Anastase; similiter et ad nona : similiter et ad
lucernare iuxta consuetudinem, quam consuevit toto anno
fieri. Quarta autem et sexta feria semper nona in Syon
fit iuxta consuetudinem.

Et illud etiam scribere debui, quemadmodum docentur
hi, qui baptidiantur per pascha. Nam qui dat nomen
suum, ante diem quadragesimarum dat, et omnium nomina
annotat presbyter : hoc est ante illas octo septimanas,
quibus dixi hie attendi quadragesima. Cum autem anno-
taverit omnium nomina presbyter, postmodum alia die de
quadragesimis, id est qua inchoantur octo ebdomadae,
ponitur episcopo cathedra media ecclesia maiore, id est ad
Martyrium : sedent hinc et inde presbyteri in cathedris, et
stant clerici omnes : et sic adducuntur unus et unus con-
petens : si viri sunt cum patribus suis veniunt : si autem
feminae cum matribus suis. Et sic singulariter interrogat
episcopus vicinos eius, qui intravit, dicens : si bonae vitae
est hie. si parentibus deferet, si ebriacus non est aut vanus,
et singula vitia, quae sunt tamen graviora in homine, re-
quiret. At si probaverit sine reprehensione esse de his
omnibus, quibus requisivit praesentibus testibus, annotat
ipse manu sua nomen illius. Si autem in aliquo accusatur,
iubet ilium foras exire, dicens : emcndet se, et cum emen-
daverit se, tunc accedet ad lavacium. Sic de viris, sic de
mulieribus requirens dicit. Si quis autem peregrinus est,
nisi testimonia habuerit qui eurn noverint, non tam facile
accedet ad baptismum.

Hoc autem, dominae sorores, ne existimaretis sine
ratione fieri, scribere debui. Ccnsuetudo est enim hie
talis, ut qui accedunt ad baptismum per ipsos dies quad-
raginta, quibus ieiunalur, primum mature a clericis exorci-
zentur, mox missa facta fuerit de Anastase matutina. Et
statim ponitur cathedra episcopo ad Martyrium in ecclesia
maiore, et sedent omnes in giro prope episcopo, qui bapti-
diandi sunt, tam viri quam mulieres, stant loco etiam
patres vel matres, nee non etiam qui volunt audire de
plebe, omnes intrant et sedent, sed fideles. Cathecuminus

TO THE HOLY PLACES. 133

autem ibi non intrat, tunc qua episcopus docet illos legem.
Id est sic inchoans a genese per illos dies quadraginta per-
curret omnes scripturas, primum exponens carnaliter, et
sic illud solvens spiritualiter. Nee non etiani et de resur-
rectione, similiter et de fide omnia docentur per illos dies :
hoc autem cathecisis appellatur. Et iam quando completae
fuerint septimanae quinquc, a quo docentur, tunc accipient
simbolum : cuius simboli rationem, similiter sicut omnium
scripturarum ratione;;^ exponet eis, singulorum sermonum
primum | carnaliter, et sic spiritualiter, ita et simbolum [73
exponet. Ac sic est, ut in hisdem locis omnes fideles
sequantur scripturas, quando leguntur in ecclesia, quia
omnes docentur per illos dies quadraginta, id est ab hora
prima usque ad horam tertiam, quoniam per tres horas fit
cathecisis. Deus autem scit, dominae sorores, quoniam
maiores voces sunt fidelium, qui ad audiendum intrant in
cathecisen, ad ea quae dicuntur vel exponuntur per epis-
copum, quam quando sedet, et praedicat in ecclesia ad
singula, quae taliter exponuntur. Missa autem facta
cathecisis hora iam tertia, statim inde cum ymnis ducitur
episcopus ad Anastase, et fit missa ad tertia : ac sic tribus
horis docentur ad die per septimanas septem. Octava
enim septimana quadragesimarum, id est quae appellatur
septimana maior, iam vacat eos doceri, ut impleantur ea,
quae superius sunt. Cum autem iam transierint septem
septimanae, superat ilia una septimana paschalis, quam hie
appellant septimana maior. Iam tunc venit episcopus
mane in ecclesia maiore ad Martyrium, retro in absida post
altarium ponitur cathedra episcopo, et ibi unus et unus
vadet, vir^ cum patre suo, aut mulier cum matre sua, et
reddet simbolum episcopo. Reddito autem simbolo epis-
copo, alloquitur omnes episcopus, et dicet : Per istas^
septem septimanas legem omnem edocti estis scriptur-
arum : nee non etiam de fide audistis : audistis etiam et
de resurrectione carnis, sed et simboli'^ omnem rationem,

» So Geyer for MS. virz. = MS. tslos.

3 So Geyer for MS. singuli.

134 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

ut potuistis, tamen adhuc cathecumini, audire; verba^
autem, quae sunt mysterii altioris, id est ipsius baptism!,
qui adhuc cathecumini audire non potestis : et ne exti-
metis aliquid sine ratione fieri, cum in nomine Dei bapti-
diati fueritis per octo dies paschales, post missa facta de
ecclesia, in Anastase audietis : qui adhuc cathecumini estis,
misteria Dei secretiora dici vobis non pos.sunt.

Post autem venerint dies paschae, per illos octo dies, id
est a pascha usque ad octavas, quemadmodum missa facta
fuerit de ecclesia, et itur cum ymnis ad Anastase, mox fit
oratio, benedicuntur fideles, et stat episcopus incumbens in
cancello interiore, qui est in spelunca Anastasis, et exponet
omnia, quae aguntur in baptismo. Ilia enim hora cathe-
cuminus nullus accedet ad Anastase : tantum neofiti et
fideles, qui volunt audire misteria, in Anastase intrant :
clauduntur autem ostia, ne qui cathecuminus se dirigat.
Di^putante autem episcopo singula et narrante, tantae
voces sunt collaudantium, ut porro foras ecclesia audiantur
voces eorum. Vere enim ita misteria omnia absolvent, ut
nullus non possit commoveri ad ea, quae audit sic exponi.
Et quoniam in ea provincia pars populi et gr^?ece et siriste
novit, pars etiam alia per se graece, aliqua etiam pars
tantum siriste, itaque, quoniam episcopus, licet siriste
noverit, tamen semper gr^ece loquitur et nunquam siriste :
itaque ergo stat semper presbyter, qui, episcopo gr^ece
[74] dicente, siriste interpretatur, ut omnes audiant, | quae
exponuntur. Lectiones etiam, quaecumque in ecclesia
leguntur, quia necesse est gr^^ece legi, semper stat, qui
siriste interpretatur propter populum, ut semper discant.
Sane quicumque hie latini, id est qui nee siriste nee gr^ece
noverunt, ne contristentur et ipsis exponitur eis, quia
sunt alii fratres et sorores gr<2ecolatini, qui latine exponunt
eis. Illud autem hie ante omnia valde gratum fit, et valde
admirabile, ut semper tam ymni quam antiphonae et
lectiones, nee non etiam et orationes, quas dicet epis-
copus, tales pronuntiationes habeant, ut et diei, qui cele-
* MS. verbum.

TO THE HOLY PLACES. 135

bratur, et loco, in quo agitur, aptafe et convenientes sint
semper.

Item dies encenlarum appellantur, quando sancta ccclcsia,
quae in Golgotha est, quam Martyrium vocant, consecrata
est Deo : sed et sancta ecclesia, quae est ad Anastase, id
est in eo loco, ubi Dominus resurrexit post passionem, ea
die et ipsa consecrata est Deo. Harum ergo ecclesiarum
sanctarum encenia cum summo honore celebrantur :
quoniani crux Domini inventa est ipsa die. Et ideo
propter hoc ita ordinatum est, ut quando primum sanctae
ecclesiae suprascriptae consecrabantur, ea dies esset, qua
crux Domini fucrat inventa, ut simul omni laetitia eadem
dies celebrarelur.i Et hoc per scripturas sanctas invenitur,
quod ea dies sit enceniarum, qua et sanctus Salomon, con-
summata domo Dei, quam «edificaverat, steterit ante
altarium Dei et oraverit, sicut scriptum est in libris parali-
pomenon.

Hi ergo dies enceniarum cum venerint, octo diebus atten-
duntur : nam ante pluiimos dies incipiunt se undique col-
ligere : ubi non solum monachorum vel aputactitorum^ de
diversis provinciis, id est tam de Mesopotamia, vel Syria,
vel de Egypto, aut Thebaida, ubi plurimi monazontes sunt,
sed et de diversis omnibus locis vel provinciis ; nullus est
enim, qui non se eadem die in lerusolima tendat ad tantam
laetitiam et tam honorabiles dies : s^eculares autem tam
viri quam feminae fideli animo propter diem sanctum
similiter, sed et de omnibus provinciis isdem diebus leru-
solima se colligunt. Episcopi autem, quando parvi fuerint,
hisdem diebus lerusolima plus quadraginta aut quinqua-
ginta sunt ; et cum illis veniunt multi clerici sui. Et quid
plura.? putat se maximum peccatum incurrisse, qui in
hisdem diebus tantae soUennitati inter non fuerit ; si
tamen nulla necessitas contraria fuerit, quae hominem a

^ MS. die celebrarentur .

« The MS. has actiio, which Gamurrini retains in his second edition.
This might be for clktitiov^ ' dwellers on the coast/ but it seems more
natural to adopt the reading in the text*

136 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

bono praeposito retinet. His ergo diebus enceniarum
ipse ornatus omnium ecclesiarum est, qui et per pascha
vel per epiphania : et ita per singulos dies diversis locis
proceditur, ut per pascha vel epiphania. Nam prima et
secunda die in ecclesia maiore, quae appellator Martyrium,
proceditur. Item tertia die in Eleona, id est in ecclesia,
quae est in ipso monte, a quo ascendit Dominus in caelis
post passionem, intra qua ecclesia est spelunca ilia, in qua
docebat Dominus apostolos in monte oliveti. | Quarta
autem die

TO THE HOLY PLACES. 137

APPENDIX.

THE TOPOGRAPHY OF THE PILGRIMAGE OF
S. SILVIA.

The fragmentary MS. of S. Silvia's pilgrimage opens with
a minute and accurate description of Mount Sinai, /^^^Z
Miisd, and its vicinity. She had come from Faran, now
Feirdn in the Wddy Feirdn, which is stated (p. 19) to be
thirty -five Roman miles from the Mount of God — a
distance that agrees very well with the actual measure-
ment, thirty and a half English miles from Feirdn to the
foot of the Rds Sufsdfeh. This statement disposes effectu-
ally of the theory, advocated by Lepsius and others, that
Jebel Serbdl was regarded as Mount Sinai.

The route followed was evidently that by Wddy Soldf,
and Nagb Hawa, ' Pass of the Wind,' to the plain of
Er Rdhah. At the northern entrance of the Nagb are
some very interesting megalithic remains, which are con-
nected by a quaint Bedawi legend with the history of
Moses and the children of Israel. These remains, called
by S. Silvia the * Graves of Lust,' consist of several 7iawdmis
or stone houses, and immense stone-circles that present
the appearance of a gigantic cemetery. The Nagb is a
fine pass through the wall of granite cliffs that, in the
eyes of the Bedawin, seem to guard the inner recesses
of the * Mountains of Our Lord Moses.' It is from 200
to 300 yards wide, and on either side granite peaks and

138 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

precipices tower to a height of 2,000 feet above the path.
Four miles from the entrance a first glimpse is caught of
the majestic cliffs of Rds Siifsdfeh, four miles away, closing
the prospect at the end of the long vista of mountains.
Here prayers are frequently offered, and the distance
agrees with that given by S. Silvia ; but it seems clear
that the spot at which she really stopped to pray was two
miles further on — at the highest point of the pass, where
the traveller is face to face with the Rds Stifsdfeh, less than
two miles distant, and obtains a full view of the entire
plain of Er Rdhah.

The mountain mass of Musd-Sufsdfeh, described by
S. Silvia as * Sinai, the Mount of God,' is about two miles
long, and a mile broad, with its longest dimension from S.E.
to N.W. ; its general elevation is 6,500 feet above the sea,
but, at its southern tyXx&m\\.y,Jebel Musd rises to 7,363 feet,
and at its northern end the peak of Rds Sufsdfeh to
6,937 ^c^t, whilst the intervening space is cut up by a
series of deep clefts into numerous peaks of lower altitude.
The mass is bounded on the west by the ravine of Wddy
el Lejd, and on the e^.st by Wddy ed DeiVy in which the
Convent of S. Katherine stands ; both valleys run north-
wards, and the former, after sweeping round the foot of
the Rds Sufsdfeh, which rises abruptly to a height of
2,000 feet, unites with the W, ed Deir, and takes its
name. To the north of the Rds Sufsdfeh, and sloping
uniformly down to its very base, lies the plain, or Wddy,
er Rdhah, flanked on either side by imposing masses of
granite, and containing 400 acres of open ground directly
in front of the mountain. The southern boundary is
formed by Wddy SeUaiyeh, the bed of which is separated
by nearly a mile and a quarter of rugged broken ground
from the precipice which forms the southern face of the
peak o{ Jebel Musd proper.

The great mountain feature of Miisd- Sufsdfeh is thus
almost isolated, and this peculiarity is noticed by S. Silvia
(p. 12), who also distinguishes * the whole range,' which

TO THE HOLY PLACES.— APPENDIX. 139

she calls 'the Mount of God,' from the actual peak of
Jebel Mtisd, \wh\ch. was 'specially called Sinai,' and was
* higher than all the others.' She is also correct in stating
that the peak of /. Milsd cannot be seen by anyone
ascending, as she did from the west, until he comes to its
very foot, and that it is visible from Wddy ed Deir on the
east side. The length of the valley, sixteen miles, is greatly
exaggerated, for the distance from the north end of er
Rdliah to Jebel Moneijdh, at the head of W. ed Deir, which
is regarded as part of the ' great valley,' is very little more
than four miles. The average width of er Rdhah is only
half a mile, and even if measured in the Sell Lejd, at the
foot of the Rds Sufsdfeh, the breadth would be only two
miles.

Crossing the plain of er Rdhah, * in which the Children
of Israel waited during the days when holy Moses went
up into the Mount of God' (p. 12), S. Silvia stopped at
one of the convents in the Wddy el Lejd, probably that
now known as the Arb'ain, as it is nearest to the point
at which the ascent from the west side commences. There
are five roads up /. Mitsd, of which four are ancient and
one is modern. Two of the former start from W, ed Deir^
the third starts from W. el Lejd, near the convent of the
Arb'ain, and the fourth, which is the easiest of all, runs
up Wddy Sh'reich, a deep valley in the heart of the
mountain, which runs nearly parallel to W, el Lejd, and
has its mouth at the foot of the cliff of Rds Sufsdfeh.
The narrative seems to indicate that S. Silvia ascended
by the steep path from the Wddy el Lejdy and that she
crossed the mountain in the opposite direction to that
followed by pilgrims in the present day, who ascend from
Wddy ed Deir^ and descend to the ArUain in W. el
Lejd.

On the highest peak of Sinai S. Silvia visited the small
church on the spot * where the law was given ' (p. 13) and
the *cave where holy Moses was' (p. 14); and on leaving
the church she was given a small present of fruit, a custom

I40 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

which, under a slightly altered form, has survived to this
day. On the summit of /. Musd there is now a small
chapel, and over * the cave ' there is a mosque ; both are
built with stones taken from an earlier church, perhaps
that mentioned by S. Silvia, of which many fragments
may be seen on the mountain side. Antoninus (xxxvii.)
also mentions the fact that no one slept in the church.
Sinai is said (p. 15) to overtop all the other mountains,
and the view from it is described as embracing Egypt,
Palestine, and the Mediterranean and Red Seas. This
has led some writers to suppose that S. Silvia ascended
Jebel Katharina, the highest mountain in the Peninsula,
but it is quite clear that she did not do this, for she
arrived late one evening, crossed Mount Sinai next day
to *the Bush,' where the convent of S. Katherine now
stands, and the following day, after visiting the holy places
in the er Rdhah plain, commenced her return journey.
She could not therefore have had time to climb/. Katha-
rina. There can be little doubt that S. Silvia was mis-
informed by her guides, as travellers and pilgrims often
are at the present day. Until Dr. Robinson visited Sinai
it was very generally supposed that the Red Sea could
be seen from /. Musd, and that the view was much more
extensive than it really is. This was probably due to the
difficulty which an untrained eye experiences in dis-
tinguishing distant objects in the desert haze.

Descending from the peak S. Silvia reached Horeb.
where was the cave in which ' holy Elijah hid,' in front of
the door of a small church. This place appears to be the
mountain basin in which the cave and chapel of Elijah
are now shown. The identification of Horeb as a part of the
* Mount of God ' is interesting ; in the sixth century
Antoninus was shown Jebel ed Deir as Horeb. The place
where Aaron stood with the seventy elders is shown a
short distance north of the chapel of Elijah. From this
point our pilgrim descended by the path, Sikket Syednd

1 \S: ^*!;:|^,

^

PALESTINE PILGRIMSf TEXT SOCIETY

J m

\ es S,

^

€:>y

./V /^-^ \irx V^

^ / I \ III i

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^ S '"'/IBfS'* =1

4

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Group of Movant Sinai from the OrAaance Survey.

TO THE HOLY PLACES.— APPENDIX, 141

Miisd, now used by pilgrims in their ascent, to Wddy ed
Deir^ and the place of * the Bush,' where there were many
monasteries and a church. Before the church there was
* a very pleasant garden, with abundance of good water,'
as there is at present. The allusion to the valley in which
' the Bush * was, as being the head of the ' valley lying
under the Mount of God ' (p. 16), identifies it with certainty
as the W, ed Deir^ which can be seen to its rise in
/. Moneijah from the plain of er Rdhah. The * place of
the Bush ' was probably the spot now shown in the chapel
of the Burning Bush, within the walls of the convent of
S. Katherine. The descriptions of the manner in which
the monks and anchorites lived round the church at the
place of * the Bush ' agree with those of Ammonius and
Nilus, who visited the Peninsula about the same period as
S. Silvia ; but the lady had no experience of the Saracen
raids from which the two men had such narrow escapes.

After sleeping near * the Bush,' S. Silvia went down
W. ed Deir to er Rdhah, where she was shown a number
of holy places, of which only a few can now be identified.
The place where the Children of Israel encamped is the
plain of er Rdhah ; the place where the calf was made is
the ' mould of the calf,' near the mouth of Wddy SJireich ;
the summit of the mountain from which Moses looked
down is the top of the Rds Siifsajeh ; the 'stream of
which holy Moses made the children of Israel to drink *
(Exod. xxxii. 20) is that which runs down W, ShWeich ;
and the ' place of the Burning ' is probably the spot now
shown in the Sell Lejd as that where Korah, Dathan, and
Abiram were swallowed up. After seeing these places
S. Silvia commenced her return journey to Faran, and
appears to have slept the first night in one of the convents,
of which the ruins are still to be seen in Wddy et T'ldh.

The route from Faran to Clysma, Suez^ appears to have
' been that followed by travellers who journey by W. Feirdn
1 to Jebel Micsd ; but unfortunately S. Silvia described the

142 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

stations in a portion of the MS. which has been lost
The only locality alluded to (p. 19) is the long narrow
coast plain of e/ Murkheiyeh, which is nowhere more than a
mile wide, and is in places so narrow as to leave only a few
yards between the sea and the cliffs. The statement (p 20)
that the Israelites, after leaving Rameses, reached the Red
Sea at Clysma, is the earliest indication of the tradition
that they crossed the sea in the vicinity of Suez. There
are at present three theories with regard to the point at
which the passage was effected : (i) that of Linant, Poole,
and Naville, who place it near the Serapeum, between
Lafce Tinisah and the Bitter Lakes ; (2) that of Sir W.
Dawson, who is in favour of a route through the shallow
southern end of the Bitter Lakes ; and (3) that of Ebers,
Gobet, and others, who support the traditional view that
it was near Suez. The merits of these theories need not
be discussed here ; the truth can hardly be ascertained
unless some happy accident discloses the exact position of
Pi-hahiroth, Baalzephon, or Migdol.

From Clysma S. Silvia proceeded to * the land of Arabia,
the land of Goshen,' and thence by Pelusium to Palestine.
She evidently travelled to Goshen by the usual road, on
which the halting-places were forts and monasteries ; and
this road passed through Migdol, Pithom, which was then
called Heroopolis, and Rameses, to the city of Arabia, where
it joined the main road from the Thebaid to Pelusium.
Pithom - Heroopolis has been satisfactorily identified by ?
M. Naville with Tell el Maskhuta^ on the line of railway I
between Ismailia and Zagazig; Rameses, where two great
statues were shown as those of Moses and Aaron, and 1
where there was a sycamore-tree ' planted by the patriarchs,* f
appears to have been Saft el Henneh^ a place which
M. Naville identifies with Phacusa and Rameses, and
where he found an inscription, in which the sycamore-tree
of Sopt was mentioned ; and the ' City of Arabia,' four
miles from Rameses, was probably Thou, the point at

TO THE HOLY PLACES.-APPENDIX. 143

which, according to the Antonine Itinerary, the road to
Clysma left the direct route from Memphis to Pekisium.

Sa/l el Henneh is the only ancient site at which the
remains of large statues and a tradition relating to a
sycamore-tree have been found combined ; and the locality
in which we should naturally look for Thou is the vicinity
of Abu Haimnad, where a tongue of the desert projects,
and separates the Wddy Tjuneilat from the cultivated land
of the Delta proper. In this case we must suppose that
S. Silvia went straight to Rameses, Saft el Henneh, and
turned back to reach the City of Arabia, Thou, near Abu
Hammad. It is, however, possible that Bubastis was
pointed out to her as the * City of Arabia,' and that she
followed the road thence to Pelusium.

The distances given by S. Silvia are as follows: (i)
Between Clysma and the City of Arabia there were four
desert stations ; that is, there were five marches, probably
three to Pithom-Hcroopolis, and two on to the City of
Arabia. The five marches agree well with the distance
from Suez, through Tell el MaskJiuta, to Abii Hanunad
(about eighty-four English miles) or to Tell Basta (about
ninety-four miles). (2) The distance from Heroopolis to
the Land of Goshen is said to have been sixteen Roman
miles, which, if measured westward from Tell el Masklmtay
would bring a traveller to a point within the limits of the
district generally believed to have been the Land of Goshen ;
and if we may suppose that the MS. is corrupt, and that
the proper reading is twenty-six miles, a point near Abu
Hammad, or Thou, would be reached. (3) The four miles
from Rameses to the City of Arabia (p. 22) agree well
with the distance from Saft el HenneJi to Abu Hammad,
and fairly with that from the same place to Tell Basta.
The great accuracy of S. Silvia's description of Sinai leads
me to attach more importance to the journal of her travels
in Egypt than M. Naville has done in his valuable work
on Goshen (pp. 19, 20) ; though we can of course only

144 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

take what she says as the prevailing tradition at the close
of the fourth century. Possibly the first portion of the
MS., which has been lost, may have contained an account
of the earlier visit to Goshen (p. 20) that would have
enabled us to identify the places with certainty.

From the City of Arabia S. Silvia journeyed for two
days by the ordinary highway along the banks of the Nile,
and through the Land of Goshen to Taphnis, which had
once been Pharaoh's metropolis, and where Moses was
born. Thence she proceeded to Pelusium, and so on by
the coast road to Palestine and Jerusalem. The descrip-
tion of the route leads us to infer that she followed the
main road along the right bank of the Pelusiac arm of the
Nile, which is given in the Antonine Itinerary, viz., Thou —
Tacasarta — Daphnae — Pelusium. In that case Taphnis
would be Daphnae, 7>// Defenneh, where Mr. Flinders
Petrie uncovered * Pharaoh's house in Tahpanhes.' The
other alternative is that she followed a road between the
Pelusiac and the Tanitic arms of the Nile, and passed
through Tanis, Zoan, the modern San; but in this case
she could hardly have travelled for two days through the
Land of Goshen, which apparently lay east of the Nile.

After resting some time at Jerusalem S. Silvia set out
with a number of holy men and monks for Mount Nebo.
They first reached the place where the Children of Israel
crossed the Jordan, probably a little below Kasr el Ye/iud,
and after crossing the river went on to Livias, Tell er Rdmeh^
in the plain where the Children of Israel encamped. (See
Antoninus Martyr, App. I.) From Livias they were taken
to see * the water which flowed out of the rock, which
Moses gave to the Children of Israel when they were
athirst.' The spring was between a monastery and a
church, and there is little difficulty in recognising it as the
'Aj'un Miisd. ' There is a cave,' Major Conder writes to
me, ' near there which might be the chapel in question.'
It is one of the largest streams east of Jordan, and the

TO THE HOLY PLACES.— APPENDIX. 145

name of the ruin, el Mesh-hed, near it shows that it was
once a sacred place. The ruins are described (^Memoir to
Survey of Eastern Palestine^ p. 194) as * foundations of a
small tower.'

On the summit of Mount Nebo, Jebel Neb' a, there was
a church, now probably forming part of the ruins of
Siaghah, which Major Conder assigns to the third or fourth
century A.D. Some mouldings and capitals are given in
the Memoir of Eastern Palestine (p. 154). S. Silvia de-
scribes the view from Mount Nebo in language which,
though somewhat vague, is evidently that of an eye- .
witness ; and she specially mentions the following places :
(i) Segor is probably Shaghi!cr, which is about six miles
from the Dead Sea. The pillar of Salt, which had dis-
appeared at the date of S. Silvia's visit, was confidently
pointed out in the twelfth century ; (2) Esebon is Heshbon,
now Hesbdn ; (3) Sasdra of Og, i.e., Edrei. The true site
of Edrei cannot be seen from Mount Nebo, as the view
northwards is limited hy febel Osh'a; but Major Conder
has suggested that the ruin Edh Dhrda^ on the ridge near
' Ardk d Emir, may have been wrongly identified with the
more distant Edrei ; (4) Fogor, or Bethfogor, was, accord-
ing to Eusebius and Jerome, about six miles from Livias.
Mention is also made in the Onomasticon of a Mount
Fogor, on which was situated Dannaba, seven miles from
Heshbon. No name has been found to suggest an identi-
fication ; but Mount Fogor, or Peor, was apparently be-
tween Wddy Hesbdn and Wddy Naaur ; (5) Agrispecula.
Major Conder writes : * This is one of the high rocks which
rise from the plateau beneath Nebo, probably Khazeikat en
Nasdbahj ' the upright stakes,' a conspicuous point.

From Mount Nebo S. Silvia returned to Jerusalem, and

then set out to visit the grave of Job, in the region of

I Ausitis or Uz. The first point mentioned is Carneas,

apparently Ashtoroth-Carnaim, which was probably pointed

out to her at Tell Ashtarah, near the traditional home of

10

146 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA

Job at Sheikh S[ad. It was the general belief of the early
Christians that Uz lay at this site in Bashan, where Job's
stone is still shown ; the ' Land of Uz ' of the Old Testa-
ment must, however, be looked for in the vicinity of Edom.
S. Silvia mentions that between Jerusalem and Carneas
there were eight stations, or nine marches, and on the
journey she was shown Salem, then called Sedima, the
ruins of the palace of Melchizedek, and the fountain, ^non,
where S. John Baptist had baptized. Eusebius and Jerome
I^lace ^non and Salem, at which the ruins of the palace
of Melchizedek were still to be seen, eight miles south of
Scythopolis, Bethshean, now Beisdn ; and it seems clear
that S. Silvia alludes to the same place. She states (p. 30)
that she saw * above the bank of the river Jordan a very
fair and pleasant valley,' in which, * in the midst of the
plain,' was Sedima, or Salem, with a tumulus -shaped
mound surmounted by a church ; and after leaving Salem
she went (p. 32) ' for some time through the valley of the
Jordan above the bank of the river.' This would lead us
to look for Salem in or close to the Jordan Valley, and
the description of the abundance of water agrees well with
the remarkable group of seven springs, about seven and a
half miles from Beisdn, near which is the artificial mound
of Tell Ridhghah, with the tomb of Sheikh Sdlim on its
summit ; the place apparently identified by Eusebius and
Jerome with Salem. Major Conder, however, is of opinion
that the site alluded to was that near the Wady Far'ah,
which he identifies with the ^non of the New Testament.
The next place mentioned, Thisbe, which was seen whilst
travelling up the Jordan Valley, seems to have been Pella,
Fahil, which would have been visible on the right soon
after leaving Tell Ridhghah. Further on S. Silvia saw 'a
very pleasant valley on the left approaching us,' through
which a large stream ran to the Jordan ; this valley she
was told "was that of the Cherith. Some annotators have
supposed, from the statement that the valley was on the

TO THE HOLY PLACES.— APPENDIX. 147

left, that the valley of Jezreel is intended ; but if S. Silvia
crossed the Jordan near Beiscin, and ascended to the
plateau by the road leading through Umin Keis, Gadara,
she would have had the valley of the Yarinuk on her left ;
and this may be the valley to which she alludes. The
'great and lofty mountain' (p. 33) is probably Hermon
and the range of Anti-Lebanon. Here, unfortunately, a page
of the MS. is missing, and we only know that the pilgrim
lady, after communicating in the church dedicated to Job,
returned to Jerusalem by a road that she had travelled
over three years previously.

After a prolonged sojourn in Jerusalem S. Silvia de-
termined, she tells us, to return to her own country after
visiting Mesopotamia, and especially the martyr-memorial
of S. Thomas at Edessa, which was at the twenty-fifth
station from Jerusalem. Her route is not given in detail,
but she probably travelled by the main roads, and most
of the places mentioned are easily identified. Antioch,
the well-known city on the Orontes ; Hieropolis, now
Membij\ the capital of the province of Augusta-Euphra-
tensis; Batanis, or Batnai, now Saruj ; Charron, now
Harrdii; Edessa, now Urfah; Nisibis, now Nisibin; and
Hur, five stations beyond Nisibis, which is apparently the
place, not yet identified, mentioned by Ammianus Marcel-
linus, as a * Castle ' existing in his day between Atrai, el
I Hadhr^ and Nisibis. After returning to Antioch, S. Silvia
I journeyed through Cilicia to Tarsus ; Pompeiopolis, near
Mersina ; Coricus, now Korghos ; and Seleucia, now
Selefkeh, where she visited the church of S. Thecla, on a
hill near the town. At this period the boundary between
Cilicia and Isauria was between Pompeiopolis and Corycus,
apparently the same as that which separated Cilicia from
Cilicia Tracheia. From Seleucia she retraced her steps to
Tarsus ; and thence travelled, probably by the road de-
scribed in the Itinerary of the Bordeaux Pilgrim, to
Chalcedon and Constantinople. The first station out of

148 THE PILGRIMAGE OF S. SILVIA OF AQUITANIA.

Tarsus, Mansocrinae (Mansucrinae, Iti'n. Hterosol.), midway
between Tarsus artd the Cilician gates, is alone mentioned.
(See ' Bord. Pilgrim,' Eng. ed., p. 40.)

I have been much struck by the accuracy of S. Silvia's
topographical descriptions ; they are evidently those of a
person who has seen the places described, and have ap-
parently been compiled from notes written on the ground.
I have to thank Major Conder for several valuable sugges-
tions respecting the Palestine sites east and west of
Jordan.

C. W. W.

INDEX.

A.

Abgar, The story of, 36

Agrispecula, Mountain of, 29

Alexandria, 15

Altar made with stones, 15, 16

Anastasis, 43

Antioch, 34, 42

Arabia, City of, 20, 22, 23

Ausitis, Region of, 29

B.
Baal-Zephon, 21
Batanis (Bathnae), 35
Bethany, 57

Belsefon (Baal-Zephon), 21
Bush, The, 13, 16 \^

C.
Carneas or Dennaba (City of Job),

29, 33
Cave on Sinai, 14
Cells on Sinai, 16
Chalcedon, 44

Charrse or Charran (Haran), 38
Cherith, Valley of, 32
Church of the Apostles, 44

„ at Bethlehem, 50

„ at Carneas, 33

„ of Charrae, 38

„ at Edessa, 35

„ in Golgotha (the Great
Church), 48-51, 58
Church on the Mt. of Olives, 51,

58
Church on Mt. Nebo, 27

„ view from the door of the

Church on Mt. Nebo, 28
Church not far from Mt. Nebo,

26

Church on the summit of Sinai,

13
Church near the well at the Sixth

Milestone from Charrae, 41
Church near the Garden in Sinai,

16 s

Church at Salem, 30 ""
„ at Seleucia, 43
„ of the Resurrection, 45
Clesma (Suez), 20
Coricus, City of, 43
Constantinople, 44

Dennaba or Carneas (City of

Job), 29
Desert Stations, 20

E.
Edessa, City of, 34, 35
Egypt, 15,20
Enon, 31

Epauleum (Pi-hahiroth), 21
Esebon or Exebon, City of Hesh-

bon, 28
Etham, 21
Euphrates River, 34

F.
Fadana (Pad-aram), 42
Faran, 13, 19
Fogor, City of, 28

Garden at the foot of Sinai, 14,

16
Garden of St. John, 31
Gerapolis (Hierapolis), 34
Golgotha, 48

I50 THE PILGRIMAGE OF 5. SILVIA.— INDEX.

Goshen, The Land of, 20, 22, 23
Graves of Lust, 11, 18

H.
Heroopolis, or Hero, 21
Hierapolis, 34
Horeb, 15

L
Israelites, Route of the, 21

J.

Jerusalem (vElia), 24

Jerusalem, Daily Service at, 45 ;
on Lord's Day, 47 ; on Feast
of the Epiphany, 50 ; on Week
Days, 53 ; on Feast of the
Purification, 51 ; on Lenten
Feast, 52 ; on Palm Sunday,
57 ; Easter, 66 ; Good Friday,
62 ; Ascension Day, 69 ; Pente-
cost, 69 ; throughout the year,
71 ; and at Baptisms, 72

Jordan, Crossing of the, 25

L.

Lazarium. The, 51, 57

Livias (Tell er Rameh), 25, 26

M.

Mesopotainia, 34
Migdol, 21

Mount of God (Sinai), 11-17
Mount Nebo, 24, 27
Mount Sinai, View from, 15
Mount Taurus, 44

O.
Oton (Etham), 21

Padan-Aram, 42
Palestine, 15
Parthenian Sea, 15
Pelusium, 23, 24
Pi-hahiroth, 21
Pillar of Salt, 28
Pithom, City of, 21
Pompeiopolis, City of, 43
Place of burning, 18

R.
Rameses, 20-23
Red Sea, 15, 20, 21

S.

Sabbath, 13

Salem, 30

Sasdra, City of, 28

Sedima (Selim), 30

Seleucia, City of, 43

Segor (Zoar), 28

Services held daily m the Holy

Places, 45
Sinai, i, 12

Succoth (a low hill), 21
Sycamore tree, 22

T.
Taberah, 18
Taphnis, 24
Tarsus, City of, 42, 44
Thebaid, 23
Theban Stone, 22
Thesbe (City of Elijah), 32

THE iiJSp,

BILLING AND SONS, PRINTERS, GUILDPOROw

Pal£0tme pilgrims' %txi §acietp.

THE LETTER OF

PAULA AND EUSTOCHIUM
TO MARCELLA,

ABOUT THE HOLY PLACES.

(386 A.D.)

AUBREY STEWART, Esq., M.A.

^nb Jlnnotateb bg
MAJOR-GENERAL SIR C. W. WILSON,

R.E., K.C.B., K.C.M.G., F.R.S., D.C.L,, LL.D.

LONDON :

24, HANOVER SQUARE, W.

1896.

INTRODUCTION.

The asceticism advocated with so much eloquence, by
Ambrose at Milan, and Jerome at Rome, during the last
quarter of the fourth century, captivated the minds of
■Christians of all ranks. In Rome itself, where society was
;at the time under the influence of strong religious excite-
.ment, the opinions of Jerome were adopted with enthu-
siasm. Partly from love of novelty, partly from the striking
contrast between the austere life of an ascetic and the
dissolute manners of the age, asceticism became the
fashion. Many ladies of noble birth, renouncing the plea-
sures of society, devoted their lives to religious observances,
and their wealth to good works ; whilst others wandered off
to lead a life of seclusion in lands which had once been
hallowed by the presence of Christ, or performed long
weary pilgrimages to places which had been the scene of
5ome memorable event in sacred history.

Amongst those who had been deeply moved by the
preaching of Jerome, were two ladies who afterwards
I became his most fervent disciples : Paula, a Roman matron
I of ancient lineage, great wealth, and high social rank; and
I Eustochium, her daughter, who, if we may believe her
i spiritual guide, was the first Roman maiden to take upon
' herself vows of virginity. During the synod held at Rome,

INTRODUCTION.

under Pope Damasus, Paula entertained as her guest
Epiphanius, the venerable Bishop of Salamis, in Cyprus,
and frequently received at her house Paulinus, Bishop of
Antioch. The presence of these holy men appears to
have turned Paula's thoughts towards the East ; at any
rate, it was during their visit that she, a weak, fragile
woman, who had hitherto lived a life of luxurious ease^
and been daintily borne from house to house by her
eunuchs, determined to face the dangers and hardships
of a journey to St. Paul and Anthony in the desert. When
spring arrived, and the Bishops returned to their churches,
Paula distributed her wealth to her family,^ and, taking
with her only Eustochium, accompanied them on their
voyage. Why she changed her mind and finally settled at
Bethlehem, we are not told ; but the change was perhaps
not unconnected with the return^of Jerome to Palestine on
the death of Damasus. Paula, after living twenty years in
Bethlehem, died there, at the age of fifty-six, in 404 A.D.,
and as she left Rome in the spring of 382 A.D., her pilgrim-
age must have lasted about two years.^

It seems probable, from the frequent use of the first
person, that Paula was accompanied by Jerome during a
certain portion of her pilgrimage f and we may perhaps
infer, from its first occurrence in connection with Joppa,

^ The expression * ciincta largita est^ in chapter ii., is not to be
taken too literally, for we afterwards find St. Paula subscribing towards
the expenses of the brethren in Cyprus (iii.) ; distributing alms at
Jerusalem (viii.) ; assisting the monks at Nitria (xviii.) ; and building
cells and monasteries, and founding inns in Palestine (xix.). Perhaps
the meaning is that Paula realized her property, and made suitable
provision for her children before leaving Rome on her pilgrimage.

2 Paula is a saint of the Latin Church, her day being January 26th.
A description of her life and parentage will be found in SmityHI
* Dictionary of Christian Biography,' art. 'Paula.' ^m\

^ This was the opinion of Erasmus, and is the view still held by the.
Latin Church.

INTRODUCTION. iii

that she met him at that place, or possibly at Caesarea
Palaestina, on his return to Palestine.

The geographical value of the work is slight, but it
supplies us with many interesting particulars of the places
which a pilgrim of high social rank considered it necessary
to visit in the last quarter of the fourth century. Perhaps
the most important notice is that of the tomb of Helena,
Queen of the Adiabeni, which is now the * Tombs of the
Kings,' to the north of Jerusalem.

From Rome Paula went down to the harbour, possibly
Ostia, and thence, after bidding farewell to her children and
relations, sailed for Cyprus. She stopped at Pontia (Ponza)
Methone (Modon), Rhodes, and perhaps at Patara, in
Lycia ; and after reaching Cyprus, passed some time in
visiting the numerous monasteries on the island.

From Cyprus she crossed to Seleucia, near the mouth of
the Orontes, and then proceeded to Antiocji, whence, after
a short stay, she travelled, in the depth of winter, thro.-ugh
Ccele-Syria to Berytus,and onwards by the usual coast road
to Ptolemais. Here Paula appears to have left the coast,
and to have followed the road across the plain of Esdraelon,
*the plains of Megiddo,' to l^egio (Lejjiln), and thence to
have crossed the hills to Csesarea Palaestina. She next
visited Antipatris ; Lydda, near which were Arima^thea
{Rantieh) and Nob {Beit Ntlba) ; and Joppa. From this
last place she returned to Emmaus — Nicopolis ; and thence
[travelled by the Roman road tlfl^ugh the Upper and
Nether Bethorons to Gabaa (Gibe^ of Benjamin); here
she rested a short time before continuing her journey to
Jerusalem by the great north road which passes close to
,the tomb of Helena (Tombs of the King^) and enters the
ity by the Damascus Gate.

p

At Jerusalem the Proconsul, wh'b \vas a friend of Paula's
amily, ordered the Pre^orium to be pf epared for her recep-

INTRODUCTION.

tion : but, in true pilgrim spirit, she declined the proffered
hospitality, and preferred to live in a ' lowly cell ' during
her stay in the Holy City. The only holy places and relics
mentioned in the narrative are the Cross, the Tomb, the
stone thatwas rolled away from the mouth of the Sepulchrcj
the church on Mount Sion, the column of the flagellation
in the portico of the church, and the place where the Holy
Ghost descended on the disciples. It may perhaps be
inferred, from the allusion to the gates * fallen into cinders
and ashes,' that, at the time of Paula's visit, the old wall
on Sion was still a heap of ruins, and had not been rebuilt.

From Jerusalem Paula proceeded, by Rachel's tomb, tc
Bethlehem, where she visited the ' Grotto of the Saviour,'
and was shown the inn, the stable, and the manger ; she
then went to the spot where the shepherds were keeping
watch by night, and afterwards passed by Philip's foun-
tain, at Beit Silr; Escol, and the oak of Abraham, to
Hebron. On her return journey to Jerusalem she visited
Caphar Barucha, whence she saw in the distance the
country of Sodom and Gomorrha, Zoar, and Engaddi,
and Thecua (Tekoa).

Paula next travelled by Bethany and Adomim to
Jericho, whence, after visiting Galgala and the fountain
of Elisha, she went to the Jordan, to the spot where our
Lord was baptized. From the Jordan she ascended to
Bethel, and then passing through Shiloh, Shechem, and
Samaria, came to Nazareth, whence she made an excur-
sion to Cana and Capharnaum. On her return she
climbed Mount Tabor, and here there is a break in the
narrative of the journey, which is taken up again at
Sochot {Shuweikeli). Paula probably returned to Jeru-
salem by the north road, and thence proceeded to Sochot
by the Gaza road ; and Jerome, possibly, did not think it
necessary to describe a second time well-known towns,

INTRODUCTION,

such as Samaria, Shechem, Bethel, and Bethlehem, which
he had already noticed.

From Sochot Paula went to Samson's fountain, near
Eleutheropolis, and the tomb of Micah at Morasthim ;
and then travelled by Maresa, Lachis, and the desert, to
the Pelusiac branch of the Nile ; she next passed through
the land of Gessen (Goshen), and over the plains of Tanis
on her way to Alexandria, whence she visited Nitria,
After a short stay with the monks and ascetics of Nitria,
she was seized with a longing to return to the holy places
in Palestine, and taking ship at Pelusium, crossed the sea
to Majuma, probably the Majuma of Gaza. From this
port she went to Bethlehem, and there, for the next
three years, she was busily occupied in building cells,
monasteries, and inns for pilgrims.

Paula's tact and patience, and her great capacity for
management, are praised by St. Jerome, who also states
that she was a good linguist, and had learned Hebrew
that she might sing the Psalms in the original. During
her residence at Bethlehem she spent all her fortune in
charity and in the erection of buildings for charitable
purposes ; and before her death she became involved in
debt. When she died, the whole Church gathered to-
gether to bear her to her last resting-place in the * Grotto
of the Nativity.'

The letter of Paula and Eustochium to Marcella appears
to have been written during the first six years of the
residence at Bethlehem. It invites Marcella in glowing
terms to join them in the Holy Land ; contrasts the quiet
seclusion of Bethlehem with the bustle and crowd of
Jerusalem ; and brings vividly before us the * enthusiastic
i delight with which these Roman ladies regarded every
[place and association in the Holy Land.'

The letter indicates the route which it was considered

INTRODUCTION.

desirable that pilgrims should follow, and the Holy
Places that they should see, at the close of the fourth
century. The tour from Jerusalem over Olivet to the
Jordan, and thence to Bethlehem and Hebron, is that
usual at the present day. From the south the pilgrim is
apparently taken over the maritime plain to Samaria, and
thence, after visiting Nazareth and the Sea of Galilee, is
brought back by Shiloh and Bethel to Bethlehem. The
notice of the Holy Places is not quite so full as that in
the Pilgrimage of St. Paula ; but allusion is made to the
*Tomb of David,' which, though noticed by the Bordeaux
Pilgrim, is not mentioned in the description of Paula's
journey.

Marcella, to whom the letter is addressed, was a
wealthy Roman lady of illustrious family. She had been
much impressed by the teaching of Athanasius, when he
was an exile in Rome, and in a.d. 374 had been con-
firmed in her ascetic tendencies by the Egyptian monk
Peter. She is said to have been the first lady in Rome
to make the monastic profession ; and after the arrival
of Jerome, her palace became * a kind of convent, dedi-
cated to the study of the Scriptures, and to psalmody
and prayer.' Daily meetings were held, at which Jerome
expounded the Scriptures to a circle of noble ladies,
amongst whom Paula and Eustochium were prominent
for their zeal and desire for knowledge. Marcella^ re-
sisted the efforts of her friends to draw her away from
her charitable labours amongst the poor at Rome ; and
after a long life, devoted to good works, she died from
the effect of injuries received during the sack of Rome
by Alaric.

The known MSS. of the Perigrinatio Sandce PaiilcE

1 For further details of the life of Marcella, see Smith's ' Dictionary
of Christian Biography,' art, * Marcella.'

INTRODUCTION, vii

belong to the eleventh century; and a list of these, as
well as of the principal printed editions, is given in the
preface to the Itinera Hierosolymitana et Descriptioncs Terra
SanctcSy vol. i., p. xvi., published by the Societe de TOrient
Latin.

The translations have been made by Aubrey Stewart,
Esq., M.A.

C. W. W.

Modern names are, as a rule, distinguished by italics. The refer-
ences to the ' Bordeaux Pilgrim,' ' Antoninus,' etc., are to the English
editions.

THE LETTER OF PAULA AND EUSTOCHIUM
TO MARCELLA, ABOUT THE HOLY PLACES.

I. If, after the Passion of our Lord, this place is accursed,
as the wicked say that it is, what did St. Paul mean by
hastening^ to Jerusalem, that he might keep the day of
Pentecost there ? Why did he address those who would
have held him back, saying : * What do ye, weeping and
breaking my heart ? For I am ready not to be bound
only, but also to die at Jerusalem, for the name of the
Lord Jesus.' ^ What did all those other holy and illus-
trious men mean, whose alms and oblations, after the
preaching of Christ, were sent to the brethren who were
at Jerusalem ? It would be a long task to mention, year
by year, from the ascension of our Lord to the present
day, how many bishops, how many martyrs, how many
men eloquent in ecclesiastical learning, have come to
Jerusalem, thinking themselves to be lacking in religion
and in learning, and not to have received, as the saying
is, a full handful of virtues, unless they had adored Christ
in those very places from which the Gospel first shone
forth from the Cross. Indeed, if even a distinguished
orator^ thought somebody worthy of blame because he

^ Acts XX. 1 6.
^ Acts xxi. 13.
' Cicero, * De Div. in Caecil.,' xii. 17.

lo THE LETTER OF PAULA AND EUSTOCHIUM

had learned Greek not at Athens but at Lilybasum/ and
had learned Latin, not at Rome, but in Sicily, because of
course each province has something peculiar to itself, which
another cannot possess in the same degree ; why should
we suppose that anyone can reach the highest pitch of
devotion without the help of our Athens ? Yet we do
not say this because we deny that the kingdom of
God is within us, or that there are holy men in other
regions also, but because what we especially assert is this,
that those who are the foremost men of the whole earth
all alike flock hither together.

II. To these places we have come, not as persons of
importance, but as strangers, that we might see in them
the foremost men of all nations. Indeed, the company of
monks and nuns is a flower and a jewel of great price
among the ornaments of the Church. Whoever may be
the first men in Gaul hasten hither. The Briton, sepa-
rated from our world,^ if he has made any progress in
religion, leaves the setting sun, and seeks a place known
to him only by fame and the narrative of the Scriptures.
Why need we mention the Armenians, the Persians, the
nations of India and Ethiopia, and the neighbouring
country of Egypt, abounding in monks, Pontus and Cap-
padocia,^ Ccele-Syria,^ and Mesopotamia, and all the mul-
titudes of the East, who, fulfilling the words of our

1 Now Marsala^ in Sicily. Cicero when one of the two quaestors
oi Sicily resided at Lilybceum. The coins of the town are exclusively
Greek, a proof of the extent to which Greek civilization prevailed in
that part of the island.

" Virgil, Ed. i. 67.

^ Pontus and Cappadocia, two Roman provinces in Eastern Asia
Minor ; the former on the Black Sea coast, the latter between Pontus
and Cilicia on the Mediterranean coast.

•* The valley between Lebanon and Anti-Lebanon. It is mentioned
by Jerome in the ' Pil. of St. Paula,' p. 3.

TO MARC ELLA, ABOUT THE HOLY PLACES. if

Saviour, ' Wherever the carcase is, thither will the eagles

be gathered together,'^ flock into these places and display y'

to us examples of diverse excellence?

III. Their speech differs, but their religion is one.
There are almost as many choirs of psalm-singers as
there are different nations.^ Among all this will be found
what is, perhaps, the greatest virtue among Christians —
no arrogance, no overweening pride in their chastity;
all of them vie with one another in humility. Whoever
is last is reckoned as first. In their dress there is
no distinction, no ostentation. The order in which
they walk in procession neither implies disgrace nor
confers honour. Fasts also fill no one with pride, absti-
nence is not commended, nor is modest repletion
condemned. Every man stands or falls by the judgment
of his own Lord ; no one judges another, lest he should
be judged by the Lord. And here the practice of back-
biting, so common in most countries, finds absolutely no
place. Far from hence is luxury and self-indulgence.

IV. There are so many places of prayer in the city
itself, that one day cannot suffice for visiting them all.
However, to come to the village of Christ^ and the inn of
Mary^ (for everyone praises most that which he possesses),
by what words, with what voice, can we describe to you
the grotto of the Saviour ? That manger, too, wherein

1 Matt. xxiv. 28.

2 Compare Stanley's description of *all nations, kindreds, and
languages worshipping, each with its peculiar rites, round what they
all believe to be the tomb of their common Lord.' — ' Sinai and Pales-
tine,' p. 464.

^ Bethlehem.

* Compare the curious description of the ' holy inn of the Virgin,'
the grotto, the stable and the manger, in the * Pil. of St. Paula,' pp. 6-8.
The Bordeaux Pilgrim (333 A.D.) simply mentions a basilica built by
order of Constantine at Bethehem where ' Christ was born.'

12 THE LETTER OF FA ULA AND E USTOCHIUM

the babe wailed, is better honoured by silence than by im-
perfect speech. Where are spacious porticos ? Where
are gilded ceilings ? Where are houses decorated by the
sufferings and labours of condemned wretches ? Where
are halls^ built by the wealth of private men on the scale
of palaces, that the vile carcase of man may move among
more costly surroundings, and view his own roof rather than
the heavens, as if anything could be more beauteous than
creation T Behold, in this little nook of the earth the
Founder of the heavens was born ; here He was
wrapped in swaddling clothes, beheld by the shepherds,
shown by the star, adored by the wise men.

This place, I conceive, is holier than the Tarpeian
Rock,^ which by its having been frequently struck by
hghtning shows that it is displeasing to God.

V. Read the Revelation of John, and consider what he
says of the scarlet woman, and the blasphemies written
upon her brow, of the seven hills, of the many waters,
and of the fall of Babylon. * Come out of her,' saith the
Lord ; ' come out of her, my people, that ye be not partakers
of her sins, and that ye receive not of her plagues.'*
And turning back to Jeremiah, listen to a like Scripture.
* Flee out of the midst of Babylon, and deliver every man
his soul. For Babylon the great is -fallen, is fallen, and is
become a habitation of devils and a hold of every unclean

^ ' BasiliccB^ A basilica was a pagan secular building used for
various purposes. Its special characteristics were the division into
nave and aisles, and the clerestory lighting. The allusion here is to
the large private halls in the mansions of the wealthy, which are
described by Vitruvius, * De Arch.,' vi. 3, 9.

- So I have ventured to translate imindus (a.s.).

^ The riipes Tarpeia on the south-east side of the Capitoline Hill at
Rome.

^ Rev. xviii. 4.

TO MARCELLA, ABOUT THE HOLY PLACED. 13

spirit.'^ There is the Holy Church, there are the
triumphs of the Apostles and martyrs, there is the true
confession of Christ, the faith preached by the Apostle,
and despised by the Gentiles, there the name of * Christian *
is daily exalted ; but worldliness, authority, the life of a
great city, meetings and exchanges of salutations, praise
and blame of one another, listening to others or talking
to them, or even against one's will beholding so great a
congregation of people, is foreign to the ideal set before
monks and their quiet seclusion ; for if we see those who
visit us we lose our quiet, and if we do not see them we
are accused of pride. Sometimes, also, that we may
return the calls of our viJtors, we proceed to the doors of
proud houses, and amid the sneering remarks of the
servants enter their gilded portals.

VI. But in the village of Christ, as we said before, all
is rusticity, and except for psalms, silence. Whitherso-
ever you turn yourself, the ploughman, holding the
plough-handle, sings Alleluia ; the perspiring reaper
diverts himself with psalms, and the vine-dresser sings
some of the songs of David while he trims the vine with
his curved knife. These are the ballads of this country,
these are the love- songs, as they are commonly called ;
these are whistled by the shepherds, and are the imple-
ments of the husbandman. Indeed, we do not think of
what we are doing or of how we look, but see only that
for which we are longing.

VII. Oh, when will that time come when a breathless
messenger shall bring us the news that our Marcella has

1 A combination of Jer. li. 6 and Rev. xviii. 2. The comparison of
Jerusalem with the Babylon of Jeremiah and Revelation, in order to
contrast it strongly with Bethlehem, and the quiet, secluded life of
those who resided there, shows how bitter the antngonism must have
been between Jerome and the monastic party, and ihe Bishop of
Jeiusalem and his clergy.

14 THE LETTER OF PAULA AND EUSTOCHIUM

reached the shore of Palestine, and all the choirs of
monks, all the troops of nuns shall shout applause ? We
already are eager to start, and though no vehicle is ex-
pected, yet we wish to run to meet it. We shall clasp
your hands, we shall behold your face, and shall scarcely
be able to leave your long-wished-for embrace. When^
will that day come, when we shall be able to enter the grotto
of our Saviour ?^ to weep with our sister, and with our
mother, in the Sepulchre of the Lord P^ Afterwards, to
kiss the wood of the Cross,^ and on the Mount of Olives,
together with our ascending Lord,* to lift up our hearts
and fulfil our vows ? to see Lazarus come forth bound
with grave clothes,^ and to see the waters of Jordan,*^
made more pure by the baptism of the Lord? And
thence to go to the folds of the shepherds,^ and pray in

1 The ' Grotto of the Nativity,' at Bethlehem.

2 At Jerusalem. According to the Bordeaux Pilgrim'' (p. 24), it was
a vault, a stone's throw from Golgotha. See also ' Pil. of St. Paula,
pp. 5, 6.

^ The adoration of the Cross is mentioned in ' Pil. of St. Paula,*
p. 5.

* The Bordeaux Pilgrim (pp. 24, 25) connects the Transfiguration
with the Mount of Olives, and does not allude to the Ascension. In
the ' Pil. of St. Paula,' p. 11, the Mount is said to have been the scene
of the Ascension, and of the annual sacrifice of the red heifer.

^ The tomb of Lazarus was shown to the Bordeaux Pilgrim at
Bethany (p. 25) ; and the tomb and house of Mary and Martha to St.
Paula ('Pil.,' p. II.).

^ The spot alluded to is near the Kusr el Yehud; it is mentioned
by the Bordeaux Pilgrim, and the site is discussed in * Antoninus
Martyr,' App. I. — 'The Holy Places on and near the Jordan.' It is
connected by Jerome with the place at which the Israelites crossed
Jordan, and at which Elijah and Elisha passed over (' Pil. of St.
Paula,' p. 12).

7 The * Tower Ader * of the Pilgrimage (pp. 8, 9), now Beit Salmr^
near Bethlehem.

TO MARCELLA, ABOUT THE HOLY PLACES. 15

the tomb of David P^ To behold Amos the prophet 2
even now lamenting on his rock with his shepherd's
bugle-horn ? To hasten to the tabernacles or tombs of
Abraham, Isaac and Jacob, and their three noble wives P^
To behold the fountain wherein the eunuch was baptized
by Philip ?* To go to Samaria,^ and adore with equal
fervour the ashes of John the Baptist, of Elisha, and of
Abdia ? To enter the caves,^ wherein, in time of perse-
cution and famine, troops of prophets were fed.

VIII. We shall go to Nazareth, and, according to the
interpretation of its name, shall behold the flower^ of
Galilee. Not far from thence will be seen Cana, wherein
the waters were turned into wine. We shall go on to
Itabyrium,^ and shall see the tabernacles of the Saviour,
not, as Peter would have built them, with Moses and
Elias, but with the Father and the Holy Spirit. Thence
we shall come to the Sea of Gennesareth, and shall see
the five and four thousand men in the desert fed with five

1 According to the Bordeaux Pilgrim (p. 27), the Tomb of David
was not far from the basilica at Bethlehem ; according to * Antoninus
Martyr ' (p. 23), it was half a mile from the town.

- An allusion to Tekoa, Kh. Tekiui^ the birthplace of Amos, and to
the prophet's shepherd origin.

^ At Hebron. Compare ' Bordeaux Pilgrim,' p. 27, and ' Pil. ot
St. Paula,' p. 9.

4 The fountain is placed by the Bordeaux Pilgrim (p. 27) at
Bethasora, Bethzur, now Beit Stir, between Bethlehem and Hebron.

5 Compare the notice in the ' Pil. of St. Paula,' p. 13.

6 According to the 'Pil. of St. Paula' (p. 14), Abdias, or Obadiah,
hid the prophets in two caves.

7 The proper Hebrew name of Nazareth was Nctzer^ a shoot or
sprout. The comparison of Nazareth with a flower is not un-
common in the works of later pilgrims. Quaresmius compares it to a
rose.

8 Mount Tabor. The name occurs in the same form in the LXX.
and Josephus.

i6 THE LETTER OF PAULA AND EUSTOCHLUM.

and seven loaves.^ Before us will appear the city of
Nairn, 2 at whose gates the widow's son was raised from
the dead. We shall see, too, Hermoniim,^ and the brook
of Endor,"* whereat Sisera was overcome. We shall also
see Capharnaum, that familiar witness of the miracles of
our Lord, and likewise the whole of Galilee. And then,
accompanied by Christ, when we have returned to our
grotto, after passing Silo^ and Bethel,^ and the other
places in which the banners of the Church have been
raised, as though to celebrate the victories of the Lord,
we will sing constantly, we will often weep, we will pray
without ceasing, and, wounded by the dart of our Saviour,
we will repeat together, * I have found Him whom my soul
sought for; I will hold Him fast and will not let Him
go.''

1 The feeding of the 5,000 is mentioned in the ' Pil. of St. Paula/
p. 14, but without any precise indication of the place at which the
miracle occurred.

^ Now Nein.

3 Psalm xlii. 6. Probably Jebel Duhy. Compare 'Pil. of St.
Paula,' p. 14.

^ An error for Kishon. Psalm Ixxxiii. 9, 10.

^ Shiloh, Seilun, * Beitin, ^ Song of Solomon, iii. 4.

THE END.

SILLING AND SONS, PRINTERS, GUILDFORD.

f akstine filgiims' ^ext (Societn,

THE PILGRIMAGE OF THE
HOLY PAULA

DY

ST. JEROME.

'QTrnnsIittcb bn
AUBREY STEWART, M.A.,

LATE FELLOW OF TRINITY COLLEGE, CAMBRIIXi.*

AND ANNOTATED BY

MAJOR-GENERAL SIR C. W. WILSON,

k.E., K.C.B., K.C.M.G., F.R.S., D.CU, LUD.

LONDON :

4, HANOVER SQUARE, W.

1896.

INTRODUCTION

The asceticism advocated, with so much eloquence, by
Ambrose at Milan, and Jerome at Rome, during the last
quarter of the fourth century, captivated the minds of
Christians of all ranks. In Rome itself, where society was
at the time under the influence of strong religious excite-
ment, the opinions of Jerome were adopted with enthu-
siasm. Partly from love of novelty, partly from the striking
contrast between the austere life of an ascetic and the
dissolute manners of the age, asceticism became the
fashion. Many ladies of noble birth, renouncing the plea-
sures of society, devoted their lives to religious observances,
and their wealth to good works ; whilst others wandered off
to lead a life of seclusion in lands which had once been
hallowed by the presence of Christ, or performed long
weary pilgrimages to places which had been the scene of
some memorable event in sacred history.

Amongst those who had been deeply moved by the
preaching of Jerome, were two ladies who afterwards
became his most fervent disciples : Paula, a Roman matron
of ancient lineage, great wealth, and high social rank ; and
Eustochium, her daughter, who, if we may believe hcT
spiritual guide, was the first Roman maiden to take upon
herself vows of virginity. When the Bishops of the East

INTRODUCTION.

were assembled in Council at Rome, under Pope Damasus,
Paula entertained as her guest Epiphanius, the venerable
Bishop of Salamis, in Cyprus, and frequently received at her
house Paulinus, Bishop of Antioch. The presence of these
holy men appears to have turned Paula's thoughts towards
the East ; at any rate, it was during their visit that she, a
weak, fragile woman, who had hitherto lived a life of luxu-
rious ease, and been daintily borne from house to house by
her eunuchs, determined to face the dangers and hardships
of a journey to St. Paul and Anthony in the desert. When
spring arrived, and the Bishops returned to their churches,
Paula distributed her wealth to her family,^ and, taking
with her only Eustochium, accompanied them on their
voyage. Why she changed her mind and finally settled at
Bethlehem, we are not told ; but the change was perhaps
not unconnected with the return of Jerome to Palestine on
the death of Damasus. Paula, after living twenty years in
Bethlehem, died there, at the age of fifty-six, in 404 A.D.,
and as she left Rome in the spring of 382 A.D., her pilgrim-
age must have lasted about two years.

It seems probable, from the frequent use of the first
person, that Paula was accompanied by Jerome during a
certain portion of her pilgrimage ;"^ and we may perhaps
infer, from its first occurrences, in connection with Joppa,
that she met Jerome at that place, or possibly at Caesarea
Palaestina, on his return to Palestine.

^ The expression * cuncta larglta est^ in chapter ii.. is not to be taken
too hterally, for we afterwards find Sa. Paula subscribing towards the
expenses of the brethren in Cyprus (ch. iii.); distributing alms at Jeru-
salem (chap, viii.) ; assisting the monks at Nitrla (chap, xviii.) ; and
building cells and monasteries, and founding inns in Palestine (chap,
xix.). Perhaps the meaning is that Paula realized her property and
made suitable provision for her children before leaving Rome on her
pilgrimage.

^ This was the opinion of Erasmus, and is the view still held by the
Latin Church.

INTRODUCTION,

The geographical value of the work is slight, but it
supplies us with many interesting particulars of the places
which a pilgrim of high social rank considered it necessary
to visit in the last quarter of the fourth century. Perhaps
the most important notice is that of the tomb of Helena,.
Queen of the Adiabeni, which is now the * Tombs of the
Kings,' to the north of Jerusalem.

From Rome Paula went down to the harbour, possibly
Ostia, and thence, after bidding farewell tocher children and
relations, sailed for Cyprus. She stopped at Pontia (Ponza),
Methone (Modon), Rhodes, and perhaps at Patara, in
Lycia ; and after reaching Cyprus passed some time in
visiting the numerous monasteries on the island.

From Cyprus she crossed to Seleucia, near the mouth of
the Orontes, and then proceeded to Antioch, whence, after
a short stay, she travelled in the depth of winter, through
Coile-Syria to Berytus, and onwards by the usual coast road
to Ptolemais. Here Paula appears to have left the coast,
and to have followed the road across the plain of Esdraelon,
* the plains of Megfddo,' to Lejjiin (Legio) ; and thence to
have crossed the hills to Caesarea Palspstina. She next
visited Antipatris ; Lydda, near which were Arimathea
(Rantieh), and Nob (Beit Nuba) ; and Joppa. From this
last place she returned to Emmaus (* Nicopolis'); and thence
travelled by the Roman road through the Upper and
Nether Bethorons to Gabaa (Gibeah of Benjamin) ; here she
rested a short time before continuing her journey to Jeru-
salem by the great north road which passes close to the
tomb of Helena (Tombs of the Kings) and enters the city
by the Damascus Gate.

At Jerusalem the Proconsul, who was a friend of Paula's
family, ordered the Praetorium to be prepared for her recep-
tion ; but, in true pilgrim spirit, she declined the proffered
hospitality, and preferred to live in a ' lowly cell ' during

INTRODUCTION.

her stay in the Holy City. The only holy places and relics
mentioned in the narrative are the Cross, the Tomb, the
stone that was rolled away from the mouth of the Sepulchre,
the church en Mount Sion, the column of the flagellation in
the portico of the church, and the place where the Hol}^
Ghost descended on the disciples. It may perhaps be
inferred, from the allusion to the gates 'fallen into cinders
and ashes,' that, at the time of Paula's visit, the old wall on
Sion was still a heap of ruins, and had not been rebuilt.

From Jerusalem Paula proceeded, by Rachel's tomb, to
Bethlehem, where she visited the ' Grotto of the Saviour,'
and was shown the inn, the stable, and the manger ; she
then went to the spot where the shepherds were keeping
watch by night ; and afterwards passed by Philip's foun-
tain, at Beit Sur ; Escol, and the oak of Abraham, to
Hebron. On her return journey to Jerusalem she visited
Caphar Barucha, whence she saw in the distance the
country of Sodom and Gomorrha, Zoar, and Engaddi, and
Thecua (Tekoa).

Paula next travelled by Bethany and Adomim to
Jericho, whence, after visiting Galgala and the fountain of
Elisha, she went to the Jordan, to the spot where our Lord
was baptized. From the Jordan she ascended to Bethel,
and then passing through Shiloh, Shechem, and Samaria,
came to Nazareth, vi^hence she made an excursion to Cana
and Capharnaum. On her return she climbed Mount Tabor,
and here there is a break in the narrative of the journey,
which is taken up again at Sochot (Shuweikeh). Paula
probably returned to Jerusalem by the north road, and
thence proceeded to Sochot by the Gaza road ; and Jerome,
possibly, did not think it necessary to describe a second
time well known towns such as Samaria, Shechem, Bethel,
and Bethlehem, which he had already noticed.

From Sochot Paula went to Samson's iountain, near

INTRODUCTION. vii

Eleutheropolis, and the tomb of Micah at Morasthim ; and
then travelled by Maresa, Lachis, and the desert, to the
Pelusiac braJich of the Nile ; she next passed through the
land of Gessen (Goshen), and over the plains of Tanis on
her way to Alexandria, whence she visited Nitria. After a
short stay with the monks and ascetics of Nitria, she was
seized with a longing to return to the holy places in Pales-
tine, and taking ship at Pelusium, crossed the sea to
Majuma, probably the Majuma of Gaza. From this port
'^he went to Bethlehem, and there, for the next three years,
she was busily occupied in building cells, monasteries, and
inns for pilgrims.

The known MSS. of Jerome's work belong to the eleventh
century ; and a list of these, as well as of the principal
printed editions, is given in the preface to the 'Itinera
Hierosolymitana et descriptiones Terrae Sanctae,' vol. i.,
p. xvi., published by the Society de TOrient Latin.

The translation has been made by Mr. Aubrey Stewart.

c. w. w.

The following are the manuscripts :

1. Codex Bibliothccae regiae Monacensis, Cat 12,104,
MS. xi., qui majoris est momenti.

2. Codex ejusdem Bibliothccae, Cat. 14,031, m.f xi.
The principal editions are :

1468. Rome, fol. ; among the other works of St. Jerome,
ii., f 235 ; ed. princeps.

1528. Lyons, 4to. ; Jo. Crespin, edited by Erasmus,!.,
195.

1643. In the Acta Sanctorum, January, ii., 711.

1706. Paris, edited by Jean Martianay, with the works
of Eusebius, iv., c, 669, et seq.

/Hi INTRODUCTION.

1734' Verona, among the works of Jerome, i., c. 684.
1869. Titus Tobler, in his Descriptiones Terrce SanctcB.
1879. Itinera Hierosolymitana (Societe de I'Orient
Latin), Geneva.

THE

PILGRIMAGE OF THE HOLY PAULA,

BY ST. JEROME.

I. When imperial letters brought the Bishops of the East
and West together to Rome on account of certain disputes
of the churches, Paula beheld those admirable men and
high-priests of Christ, Paulinus, the Bishop of the city of
Antioch, and Epiphanius, Bishop of Salamis in Cyprus
which is now called Constantia ;^ of whom she had Epipha-
nius as her guest, while, though Paulinus lived in another
house, she made him as it were her own by her kindness.
Excited by their virtues, she at times thought of leaving
her native land. Forgetful of her house, of her children,
of her family, of her property, of everything connected
with the world, she desired to proceed alone, if one may
so speak, and unaccompanied into the desert of Paul and
Antony.2

II. When at length the winter was spent, and the sea
was open, the bishops returned to their churches, and she
herself longed and prayed to sail with them. Why make
my tale longer ? She went down to the harbour, accom-
panied by her brother, her relatives, her connections, and,

^ The ruins of Salamis are about three miles north of the modern
Famagusta.

- The desert of the Wady 'Arraba,on the west shore of the Red Sea,
south of Suez.

I

I

2 THE PILGRIMAGE OF THE HOLY PAULA.

more than these, by her children, who strove to surpass the
affection of the kindest of mothers. Soon the sails were
swelling in the breeze, and the ship, guided by the oars,
gained the open sea. Little Lexotius piteously stretched
forth his hands from the shore. Rufina, a grown-up girl,
by her tears silently besought her mother to stay until she
was married. Yet she herself, without a tear, turned her
eyes heavenwards, overcoming her love for her children by
her love for God. She forgot that she was a mother, that she
might prove herself the handmaiden of Christ. Her frame
was wrung with anguish, and her limbs seemed as though
they were torn asunder as she struggled with her grief;
and she was all the more to be admired because she had
such strong affection to subdue. The sufferings of those
who fall into the hands of the enemy and undergo the
hardships of captivity are not more cruel than the sufferings
of parents separated from their children. Yet, unnatural
as is this separation, she, in the fulness of her faith, endured
it ; nay, her mind looked forward to it with rapture ; and
despising the love of her children through her greater love
towards God, she contented herself with the companionship
of Eustochium alone, the partner of her resolve and of her
journey. Meanwhile the ship was ploughing the sea ; and
while all those on board looked back towards the shore, she
kept her eyes turned away, that she might not see those
whom she could not see without misery. I protest, none
ever so loved her children, for before setting out she gave
them all her property, disinheriting herself on earth that
she might find an inheritance in heaven.

III. Being carried to the island of Pontia,i which once Vv^as

ennobled by the exile thither, under the Emperor Domi-

tian, of that most noble of women, Flavia Domitilla, for

her professionof the name of Christian, and seeing the cells

' Now Ponza, W.N.W. of Ischia.

THE PILGRIMAGE OF THE HOLY PAULA. 3

in which she had endured her long martyrdom, taking the
wings of faith, she longed to see Jerusalem and the holy
places. The winds were sluggish, and all speed was slow.
Between Scylla and Charybdis, entrusting herself to the
Adriatic Sea, she came as if over a pond to Methone,^ and
there having a little refreshed her fragile form :

* Placed on the shore her dripping limbs awhile,
Then on, by Malea and Cythera's isle ;
She passes next between the Cyclades,
And threads her passage through those narrow seas.*

At length, after Rhodes and Lycia, she saw Cyprus, where
she fell at the feet of the holy and venerable Epiphanius,
and was kept there by him for ten days, not, as he meant,
for rest, but for the service of God, as was proved by the
facts. For, visiting all the monasteries of that country, as
far as she was able she left behind her assistance for the
expenses of the brethren, whom love of the holy man had
collected thither from all the world.

IV. Thence by a short voyage she crossed the channel
to Seleucia,2 whence she ascended to Antioch. After being
detained there a short time by the kindness of the holy
confessor Paulinus, with the burning ardour of faith the
noble dame, who before used to be carried by the hands of
eunuchs, set out in the midst of winter, sitting upon an ass.
I pass over the journey through Coele- Syria and Phoenicia,
for I have not determined to write her itinerary {Jiodcepo-
ricon) ; I shall name those places only which are contained
in the Sacred Volumes. Leaving Berytus,^ a Roman
colony, and the ancient city of Sidon; on the shore of

^ Modon, to the west of Cape Gallo, on the south coast of the Pelo-
id ponnesus.
1 - North of the mouth of the Orontes. * DeirCit.

i

4 THE PILGRIMAGE OF THE HOLY PAULA.

Sarepta,^ she entered the tower of Helias, in which she
adored the Lord and Saviour ; she then passed over the
sands of Tyre, in which Paul impressed his knees,'^ to Acco,
which is now called Ptolemais, and crossing the plains of
Megiddo,^ witnesses of the death of Josiah, she entered the
land of the Philistines.

V, Having in turn admired the ruins of Dor, once a very
powerful city ; and Strato's tower, named Caesarea * in
honour of Caesar Augustus, by Herod, King of Judaea, in
which she beheld the house of Cornelius, [which is] a
church of Christ, and the houses of Philip, and the cham-
ber of the four virgin prophetesses, she next visited
Antipatris,^ a small half-ruined town, which Herod named
after his father ; and Lydda, which is turned into Diospolis,
renowned for the resurrection and restoration to health of
Dorcas and ^Eneas : and not far from thence, Arimathea,^
the town of Joseph who buried the Lord; and Nobe/ once a
city of priests, now a tomb of the slain ; and Joppa, the
harbour of the fugitive Jonah, and which, to allude to the
fables of the poets, witnessed Andromeda chained to the
rock : then, retracing her steps, [she came] to Nicopolis
which was formerly called Emmaus,^ in which the Lord,
made known in the breaking of bread, consecrated the
house of Cleophas as a church.

^ Surafend. See note to Ant. Mart. Itin. chap. ii. ^ Acts xxi. 5.

^ S. Paula appears to have travelled from Ptolemais via Legio
(Lejjun) to Caesarea, and thus to have passed over the plain of Es-
draelon.

* Dor, now Tantura, lies on the sea coast a few miles north of
Caesarea (Pal^estina), now Kaisarieh.

^ Ras el 'Ain. ^ Probably Rantieh, on the plain north of Lydda.

^ Beit Nuba ; the Biblical Nob must, however, have been in the
mountains near Jerusalem.

^ Now Amwas ; it is here wrongly identified with the Emmaus of
the New Testament.

THE PILGRIMAGE OF THE HOLY PAULA. 5

VI. And setting out from thence, she ascended to Upper
and Lower Bcthoron,^ cities founded by Salomon, but after-
wards destroyed by various storms of war, beholding on her
right Ajalon^ and Gabaon,^ where Jesus the son of Nave,*
fighting against five kings, gave orders to the sun and
moon, and where he condemned the Gabaonites, because
of the frauds and wiles by which they had obtained the
treaty, to be drawers of water and hewers of wood.^ In
Gabaa,^ a city destroyed even to the ground, she stayed
for a short time— remembering its sin, and the concubine
cut into pieces, and the three hundred men of the tribe of
Benjamin reserved for the sake of the Apostle Paul J Why
do I delay long ? Leaving on the left the tomb {mausoleum)
of Helena, the Queen of the Adiabeni,^ who in time of famine
helped the people with a gift of corn, she entered Jerusa-
lem, the city of three names — Jebus, Salem, Jerusalem —
which by ^lius, afterwards Hadrianus, was raised from
its ruins and ashes into ^lia. When the Proconsul of
Palestine, who knew her family very well, sent apparitors
before her, and ordered the praetorium to be prepared for her,
she chose a lowly cell, and visited all places with such
fervour and zeal, that had she not been in a hurry to see
the remainder, she would not have been able to be torn
away from the first. Prostrate before the cross, she adored
it as though she saw the Lord hanging upon it ; entering
the sepulchre of the resurrection, she kissed the stone which
the angel moved from the door of the tomb, and with
faithful mouth kissed *the very place of the body' on which
the Lord had lain, as one who thirsts drinks long-desired

1 Beitur el Foka and el Tahta. ' Yalo. » El Jib, Gibeon.

* The LXX form of Joshua, the son of Nun. " Josh. ix. 22 27.
, « Gibeah of Benjamin (Judges xx.) ; the site is not known.

. " In allusion to Paul's descent (Phil. iii. 5).

* Probably the 'tombs of the kings' on the north side of Jerusalem.

e

:^

0 THE PILGRIMAGE OF THE HOLY PAULA.

waters. What tears, what groans, what sorrow she dis-
played, all Hierusalem is witness, and the Lord Himself
whom she called upon.

VII. Leaving that place she ascended Sion, which
s'gnifies * citadel,' or ' watch-tower.' David once took this
city by storm, and rebuilt it. Wherefore about the captured
city is written, ' Woe to thee, city of Ariel ' ^ — that is, * lion
of God, and one most strong' — 'which David took by
storm ;' and about that which was built, ' Her foundations
are upon the holy hills. The Lord loveth the gates of Sion
more than all the dwellings of Jacob.' ^ Not those gates
which v/e behold at this day, fallen into cinders and ashes, but
the gates against which the infernal one prevaileth not, and
through which the multitude of believers enter into Christ.
There was shown a column supporting the portico of a
church, stained with the blood of the Lord, to which He is
said to have been bound and scourged.^ The place was
shown where the Holy Spirit descended upon the souls of
over one hundred and twenty believers, that the prophecy
of JoeH might be fulfilled.

VIII. Thence, having from her small means distributed
money among the poor and her fellow-servants [of Christ],
she proceeded to Bethlehem, and, on the right side of the
road, stood beside the tomb of Rachel, where she bore
Benjamin, not as she called him, when dying, * Benoni,' that
is, * the son of my sorrow,' but, as his father prophesied in
the Spirit, ' the son of my right hand.' ^ From thence she
reached Bethlehem, and, entering the Grotto of the Saviour,
v*hen she saw the holy inn of the Virgin and the stable in

* Is. xxix. I. * Ps. Ixxxvii. i, 2.

' Compare Ant. Mart. Itin. chap, xxii., where the column of flagella-
tion is said to have been in the church, formerly the house of St.
fames. Sion here appears to be the western hill, or the modern Sion.

■* Joel ii. 28. * Gen. xxxv. iS.

THE PILGRIMAGE OF THE HOLY PAULA.

which ' the ox knew his owner, and the ass his master's crib,'^
that it might be fulfilled which is written in the same prophet,
* Blessed are ye that sow beside all waters, that send forth
thither the feet of the ox and the ass,'^ she declared in my
hearing, that, by the eyes of faith, she could see the Infant
Lord, wrapped in swaddling-clothes, wailing in the manger,
the Magi adoring, the star shining above, the Virgin
mother, the careful nursing, the shepherds coming by night
that they might see the Word which had been made, and
might even then declare the beginning of the Evangelist
John, * In the beginning was the Word, and the Word was
made flesh ;' the little children massacred, Herod raging,
Joseph and Mary fleeing into Egypt. With mingled joy
and tears she said : ' Hail, Bethlehem, house of bread, in
which was born that Bread which came down from Heaven.
Hail, Ephratah, richest and most fruitful region, whose
produce is God; of which Michaeus prophesied: "And
thou, Bethlehem Ephratah, though thou be little among the
thousands of Judah, yet out of thee shall He come forth
unto me that is to be ruler in Israel ; whose goings forth
have been from of old, from everlasting. Therefore will He
give them up, until the time that she which travaileth hath
brought forth : then the remnant of His brethren shall
return unto the children of Israel." ^ For in thee is born a
Prince who was begotten before the morning star, whose
birth from His Father is beyond all time. And in thee the
root of the family of David remained until a Virgin bore a
Son, and the remainder of the people that believed in Christ
were turned to the children of Israel, and preached freely.
" It was necessary that the word of God should first have
been spoken to you : but seeing ye put it from you, and
judge yourselves unworthy of everlasting life, lo, we turn to

Ms, i. 3. 'Is. xxxii. 20. * Mic. v. 2, i.

8 THE PILGRIMAGE OF THE HOLY PAULA.

the Gentiles."^ For God said, " I am not sent but unto the
lost sheep of the house of Israel."^ And at that time the
words of Jacob concerning Him were brought to pass :
" The sceptre shall not depart from Judah, nor a lawgiver
from between his feet, until Shiloh come ; and unto Him
shall the gathering of the people be."^ Well did David
swear, well did he make vows, saying, "Surely I will not
come into the tabernacle of my house, nor go up into my
bed ; I will not give sleep to mine eyes, or slumber to
mine eyelids, until I find out a place for the Lord, an
habitation for the mighty God of Jacob."* And at once he
set forth what he desired, and, with prophetic eyes, saw
that He should come whom we believe to have already
come. " Behold, we heard of Him in Ephratah, and
found Him in the fields of the wood." ^ Indeed Zo, the
Hebrew word, as I have learned from your teaching, does
not mean Mary, the Mother of the Lord, that is, her ; but
Himself, that is, Him. Wherefore he speaks boldly, " We
will go into His tabernacle; we will worship in the place
where His feet have trod." And I, a miserable sinner, have
been judged worthy to kiss the manger in which the Lord
wailed as an infant, to pray in the grotto in which the
Virgin Mother bore a Child, the Lord. This is my rest,
because the Lord is my country ; here I will dwell, because
the Saviour has chosen it. " I have prepared a lamp for
my Christ. My soul shall live to Him, and my seed shall
serve Him."'^

IX. Not far from thence she descended to the tower
Ader,'^ that is, * of the flock,' near which Jacob fed his flocks,
and the shepherds watching by night were worthy to hear,

^ Acts xiii. 46. * Matt. xv. 24.

^ Gen. xlix. 10. * Ps. cxxxii. 3-5.

^ Ps. cxxxii. 6, 7. * Paraphrase of Ps. cxxxii. 14, 17-

"* Beit Sahur, near Bethlehem ; the tower is mentioned by Arculf.

I

THE PILGRIMAGE OF THE HOLY PAULA. 9

* Glory to God in the highest, and upon earth peace to
men of goodwill.' ^ While they kept sheep, they found the
Lamb of God of pure and most clean fleece, which, while
all the earth was dry, was filled with dew from heaven,
and whose blood bore the sins of the world, and, when
sprinkled upon the door-posts, drove away the destroyer
of Egypt.

X. At once, with hurried steps, she began to proceed
along the ancient road which leads to Gaza, the * power,'
or the ' treasure,' of God, and to reflect silently within
herself how the Ethiopian eunuch, typifying the nations of
the Gentiles, changed his skin, and, while he searched the
Old Testament, found the fountain of the Gospel. From
thence she turned to the right hand through Bethsur,^ and
thence came to Escol,^ which means ' cluster of grapes.'
From hence, c.3 a testimony of a very fertile land, and as a
type of Him who saith, * I have trodden the winepress
alone, and of the people there was none with Me,''^ the spies
carried off a bunch of grapes of wonderful size.

XI. At no longdistance froni hence she entered the cells
of Sara, seeing the birthplace of Isaac and the traces of the
oak of Abraham, under which he saw the day of Christ,^
and rejoiced. Rising from thence she went up to Hebron.
This is Cariatharbe,6 that is, * the town of the four men,'
Abraham, Isaac, Jacob, and Adam the Great, who, the
Hebrews say, is buried there, according to the Book of
Jesus, the son of Nave, although most people think that the
fourth was Caleb, whose tomb, made of brick, is shown.
Having seen these, she cared not to go to Cariathsepher/

^ Luke ii. 14. The translation is from the Vulgate.
« Beit Sur, north of Hebron. * Perhaps Halhul.

^ Is. Ixiii. 3. ^ Ramet el Khulil, near Hebron (see Gen. xviii).
* Kirjath-arba (Judg. i. 10).

' Kirjath Sepher, or Debir, now Edh Dhaherfyeh, south-west of
Hebron (Josh. xv. 15).

,io THE PILGRIMAGE OF THE HOLY PAULA.

that is, * the village of letters/ because, despising the perish-
ing letter, she had found the life-giving Spirit. Rather did
she admire the upper and nether springs which Othoniel, the
son of Kenez the son of Jephone,^ took for the southern land
and parched possession, and by their leading made the dry-
fields of the Old Testament well watered, that he might
find the redemption of former sins in the waters of bap-
tism.

XII. On the next day, when the sun was risen, she stood
on the brow of Caphar Barucha,^ that is, * the town of bless-
ing,' to which place Abraham followed the Lord. From
hence looking down upon the wide desert, and what was
once the country of Sodom and Gomorrha, of Adama and
Seboim, she beheld the garden of balsam and the vineyards
of Engaddi ; and Segor, the three-year-old heifer,^ which
was formerly called Bala, and is in the Syrian tongue
Zoar, that is, ' little one.' She remembered the cave of Lot,
and bursting into tears, warned the maidens, her com-
panions, to avoid wine, wherein is excess ; his descendants
are the Moabites and the Ammonites. For a long time
she stayed in the south,* at the place where the bride found
the bridegroom lying, and where Joseph made merry with
his brethren.

XI I L Shall I return to Jerusalem by Thecua,^ the
birthplace of Amos ; shall I behold the brilliant light ^^ of

1 Othniel, the son of Kenaz, the son of Jephunneh (Josh. xv. 16-19).
The allusion in the next line is to the system of irrigation by small
canals from the springs.

2 Now Beni Nairn, east of Hebron ; it is still sometimes called Kefr
Bareka.

* Is. XV. 5.

4 Alternative readings are Hccreo in ineridie and Deinde divertit ad
meridiem.

° Tekoa, now Khurbet Tekua.

* Some commentators read 'crucem,' the reference being to the cross
'n the Church of the Ascension.

I

THE PILGRIMAGE OF THE HOLY PAULA. ii

the Mount of Olives, from which the Saviour ascended to
His Father, on which every year a red heifer was burned
whole as an offering to the Lord,i and whose ashes atoned
for the sins of the people of Israel, in which, according to
Ezechiel,- cherubim proceeding from the temple founded
the Church of the Lord ? Afterwards, entering the tomb
of Lazarus, she saw the house of Mary and Martha, and
Bethphage, the town of the jawbones of the priests,^ and
the place where the playful colt of the Gentiles received
the reins of God, and strewn with the clothes of the
Apostles, furnished a soft back for a seat.

XIV. By a straight journey she proceeded to Jericho,
reflecting on that man in the Gospel who was wounded;
and when the priests and Levites, in the harshness of their
minds, passed by, [reflecting] on the kindness of the
Samaritan, that is, of the shepherd who put the half-dead
man upon his own beast, and brought him to the fold of
the Church ; and the place Adomim,'^ which is translated
*of blood,' because much blood was shed there in the
frequent inroads of robbers ; and the sycamore-tree of
Zacchaeus, that is, the good works of penitence, by which he
trod under foot his long bloody and wicked sins of rapine,
and from a height of virtues beheld the exalted Lord ; and
beside the way the place of the blind men, who by receiv-
ing their sight, typified the sacraments of both peoples who
believed in the Lord. Entering Jericho, she saw the city
of which Hiel laid the foundation in Abiram, his first-born,
and whose gates he set up in Segub, the youngest of his

^ Jerome is in error in saying that the heifer was burned every year.

^ Ezek. X. 1 8, 19.

3 From ' Bethphace,' signifying in Syriac the * house of the jaw,'
the jaw in the sacrifices being the portion of the priests. It is probably
the chapel found in 1877, between the Mount of Olives and Bethany.

^ Adummim, now Tal'at ed Dumm, on the road from Jerusalem to
Jericho.

12 THE PILGRIMAGE OF THE HOLY PAULA.

children. She beheld the camp of Galgala,^ and the hill of
the foreskins, and the mystery of the second circumcision ;
and the twelve stones, which, brought thither from the bed
of Jordan, confirmed the foundation of the twelve Apostles ;
and the old fountain of the law, bitter and barren, which
Helisaeus flavoured, by his wisdom, and turned into sweet-
ness and fruitfulness.^ Scarcely was the night past before
she, with fervent zeal, came to the Jordan, stood on the
bank of the river, and, as the sun rose, remembered the
Sun of righteousness ; how the priests stood on dry ground
in the middle of the bed of Jordan ; and how, at the
bidding of Helias and Helisaeus, the river, the waters
standing on either side, afforded a passage ; and how, by
His baptism, the Lord cleansed the waters which had been
defiled by the Flood and stained by His death.^

XV. It would be long, if I would speak of the valley of
Achor,* that is, of tumult and disturbance, in which she
reproved theft and avarice ; and of Bethel, the House of
God, in which Jacob, naked and poor, slept upon the bare
ground, and placing under his head a stone, which in
Zacharias is said to have seven eyes,^ and in Isaiah is called
the stone of the corner,^ saw a ladder reaching to heaven
above which the Lord leaned, offering His hand to those
who climbed, and casting down from above those who
were negligent. She also, from the opposite side, revered
the tombs on the Mount Ephraim, of Jesus the son of
Nave, and of Eleazar, the son of Aron the priest, one of

1 Theodorus (ch. xvi.) makes Galgala one mile from Jericho ; Anto-
ninus (ch. xiii.) not far from Jericho ; compare also Boraeaux Pilgrim,
and Willibald (ch. xvii.) ; it is now Birket Jiljulieh.

* 'Ain es Sukan.

* For discussion on Jordan sites, see note to Antoninus, ch. ix.

* Wady Kelt.
^ Zech. iii. 9.

* Is. xxviii. 16.

THE PILGRIMAGE OF THE HOLY PAULA, 13

whom is buried in Thamnathsare,^ on the north side of
Mount Gaas, the other in Gabaa'-^ of his son Phinees ; and
she sufficiently wondered that the divider of possessions
had chosen the mountainous rough parts for himself.

XVI. Why should I speak of Silo,^ in which the destroyed
altar is shown even at the present day, and where the tribe
of Benjamin pre-enacted the rape of the Sabine women by
Romulus ? She passed through Sichem, not, as most travel-
lers spell it, Sichar, which now is named Neapolis, and
entered the church built upon the side of Mount Gerizim,
round about Jacob's Well ; at the mouth of which the Lord
sat, thirsty and hungry, and was filled by the faith of the
woman of Samaria, who having had five husbands, the
books of Moses, and the sixth, the error of Dositheus,
which she boasted that she possessed, found the true
Messiah and the true Saviour. Turning away from thence
she saw the sepulchres of the twelve patriarchs, and Sebaste,
that is, Samaria, to which, in honour of Augustus, Herod gave
the name of Augusta in its Greek form. There lie Heliseus
and Abdias the prophets, and he, than whom there was not
a greater among those born of women, John the Baptist.*
Here she trembled at many wonders ; for she beheld
demons roaring with various torments, and, before the
sepulchres of the saints, men who howled like wolves,
barked with the voices of dogs, roared with those of lions,
hissed like serpents, bellowed like bulls, while others turned
round their heads and touched the ground behind
their backs with the crown of their heads, and women
hung by their feet with their clothes flowing over their

^ Timnath-serah, probably Kefr Haris ; where is the tomb of Neby
Lush'a (Josh. xxiv. 30).

- Gibeah-Phinehas, now 'Awertah.

^ Shiloh, now Seilun.

^ Compare Theodorus (xxvii.) ; Ant. Mart, (viii.) ; and Willibald
(xxvii.).

14 THE PILGRIMAGE OF THE HOLY PAULA.

faces. She pitied them all ; and having shed tears for
each, begged the mercy of Christ [for them]. Weak as
she was, she on foot ascended the mountain, in which, in
two caves, during the time of persecution and famine,
Abdias^ the prophet fed a hundred prophets with bread
and water.

XVII. Thence, by a swift journey, she proceeded to
Nazareth, the nurse of the Lord f Cana and Capharnaum,
the witnesses of His miracles; the lake of Tiberias, con-
secrated by the voyage of the Lord ; and the wilderness, in
which many thousands of people were satisfied with a
few loaves, and, from the remnants of those who had eaten,
twelve baskets [typifying the tribes of Israel] were filled.
She climbed Mount Tabor, upon which the Lord was
transfigured. She saw at a distance the mountains, Her-
mon and Hermoniim,^ and the very wide plains of Galilee,
upon which Sisara and all his army were overthrown
before the conquering Barach ; the brook Cison,* which
divided the midst of the plain ; and opposite was shown
the town of Naim, in which the son of the widow was
raised to life.

XVIII. Time rather than matter would fail me if I
wished to detail all the places to which the devout
Paula wandered with incredible faith. I will pass over to
Egypt; and at Sochot,^ and the fountain of Samson which
he brought forth from the grinding tooth of the jawbone,^
I will rest for a while and lave my parched mouth, that

^ Obadiah the Prophet, who, according to a Jewish tradition, was
the same as Obadiah the 'governor' of Ahab's house ; the hill shown
to Sa. Paula appears to have been near Samaria.

" That is, the place where Our Lord was brought up.

* Probably Jebel Duhy, ' Little Hermon.' ^ Kishon.

^ Shuweikeh, about twenty miles from Jerusalem on the road to
Gaza.

* The spring appears to have been shown near EleutheropoHs, Beit
Jibrin, perhaps the 'Ain Umm Judei'a. Compare Ant- Mart, (xxxii.).

THE PIL GRIM A GE OP THE HOL V PA ULA . 1 5

refreshed I may behold Morasthim, once the sepulchre of
the prophet Michaea, and now a church.^ I will leave on one
side Chorraei^and Gethaei,^ Maresa,* Idumaea,^ and Lachis.^
Over softest sands, which draw down the steps of those
who cross them, and over the wide waste of the desert, I
will come to Sior/ the river of Egypt, which is translated
' the muddy,' and will pass through the five cities of Egypt
which speak the Canaanitish tongue,^ and the land of
Gessen^ and the plains of Tanis,^^ in which God wrought
wonders ; and the city of No, which afterwards was called
Alexandria ; and Nitria,^^ the town of the Lord, in
which the filth of many is daily washed away by the pure
nitre of virtues. When she saw this, she was met by the
holy and venerable Bishop Isidorus the Confessor, and
by innumerable crowds of monks, many of whom were
exalted to the rank of priests and deacons ; and she
rejoiced to the glory of God, but confessed herself un-
worthy of so much honour. Why need I mention the
names of Macarius, of Arsenius, of Serapion, and those
of the other pillars of Christ ? Whose cell did she not
enter? — at whose feet did she not prostrate herself?
Through each of the holy men she believed herself to
see Christ ; and whatever she bestowed upon them she

1 Probably Tell Sandahannah, near Beit Jibrin, where there are the
ruins of a church, and rock hewn caverns and tombs.

'^ Apparently for Horraei, Eleutheropolis.

3 Probably for Gath, Tell es Safi (?).

* Mareshah, now Khurbet Merash, near Beit Jibrin.

5 According to Jerome Idumea extended as far westward as Eleu-
theropolis.

*» Lachish ; either Tell el Hesy or Umm Lakis, on the road from
Eleutheropolis to Gaza,

^ Sior, or Sichor, apparently the Nile.

« In allusion to Isaiah xix. 18 ; the towns referred to are not known.

» Goshen. ^"^ Now San.

" The celebrated monasteries in the valley in which the Natron
Lakes are situated, to the west of the Nile, and north-west of Cairo.

1 6 THE PILGRIMAGE OF THE HOLY PAULA.

rejoiced that she bestowed upon the Lord. Her zeal was
wonderful — her courage scarcely credible for a woman.
Forgetful of her sex and of the weakness of her frame, she
desired to dwell with her maidens among so many thou-
sands of monks. And perhaps, as all invited her, she
would have obtained her desire, had not a greater longing
for the holy places drawn her back.

XIX. On account of the ardent warmth [of her faith],
proceeding by sea from Pelusium^ to Majuma,^ she returned
with so great swiftness that you would think her a bird.
And not long afterwards, intending to dwell for ever in
holy Bethlehem, she remained for three years in a narrow
lodging while she was building cells and monasteries and
founded inns for different kinds of pilgrims by the side of
the road upon which Mary and Joseph found no resting-
place.

Up to this point be her journey described, which she
performed accompanied by many virgins and by her
daughter.

> Now Tineh, to the east of Port Said.

* Probably the Majuma of Gaza mentioned by Ant. Mart, (xxxiii.).

INDEX

Abdias ...

PAGE
... 14

Bethlehem

6,8

I'AGR
,16

„ Tomb of

... 13

Bethoron...

5

Abiram ...

... 11

Bethphace

'.,'.

II

Abraham, Oak of

... 9

Bethphage

...

II

Acco

... 4

Bethsur ...

...

9

Achor, Valley of

... 12

Birket Jiljulieh ...

...

12

Adam, Tomb of

... 9

Adama ...

... 10

Caesarea, Palaestina

4

Ader, the Tower

... 8

Cairo

...

15

Adomim ...

... II

Caleb, Tomb of ...

...

9

Adriatic Sea

— 3

Cana

...

14

Adummim

... II

Caphar Barucha ...

...

10

^lia

... 5

Capharnahum

...

14

Aineas ...

... 4

Cariatharbe

...

9

'Ain es Sultan

... 12

Cariathsepher

...

9

'Ain Umm Judeia

... 14

Chary bdis

...

3

Ajalon

... 5

Chorraei ...

...

15

Alexandria

... 15

Cison, the Brook ...

...

14

Amos, Birthplace of

... 10

Cleophas, House of

...

4

Amwas ...

...

... 4

Coele Syria

...

3

Andromeda

...

... 4

Column of Flagellation

...

6

Antioch ...

...

— 1,3

Constantia

...

I

Antipatris

...

... 4

Cornelius, House of

...

4

Antony, Desert of Paul and... i

Cyclades ...

...

3

Arimathea

...

... 4

Cyprus ...

...

1,3

Arsenius ...

...

... 15

Cythera ...

...

3

Ascension, Church of

... 10

'Awertah...

...

... 13

David ...

...

6

Deblr

...

9

Bala

•••

... 10

Dhaheriyeh, Edh ...

...

9

Barach ...

...

... 14

Diosporis...

...

4

Beirut ...

...

3

Domitian

...

2

Beit Jibrin

...

14,15

Domitilla, Flavia ...

...

2

Beit Niiba

...

... 4

Dor

...

4

Beit Sah^ir

...

... 8

Dorcas ...

...

4

Beit Sur ...

...

... 9

Beitur el Foka

...

... 5

Egypt

...

14

Beitur el Tahta

...

... 5

„ the Five Cities of

...

15

Beni Naim

...

... 10

„ the River of...

...

15

Berytus ...

...

••• 3

Eleazar, Tomb of ...

...

12

Bethany ...

...

... II

Eleutheropolis

14

15

Bethel ...

...

... 12

Emmaus

...

4

INDEX.

PAGE

PAGE

Engaddi ...

10

Jebel Duhy

14

Ephraim, Mount ...

...

12

Jebus

...

5

Epiphanius, Bishop of Salamis

1.3

Jericho

II

, 12

Escol

...

9

Jerusalem 3,4, 5,6, 10, 11

, 14

Esdraelon, Plain of

...

4

Jesus, Son of Nave

...

5»9

Eustochium

...

2

„ „ „ Tomb of

12

Jtb,El ".

5

Famagusta

...

I

John the Baptist, tomb of

13

Flagellation, Column of

...

6

Jonah

4

Flavia Domitilla ...

2

>PP*--

4.

Gaas, Mount

13

Slordan
jWph, Town of ...

4^

4

Gabaa ...

...

5

Joshua, Son of Nun

5

Gabaa of Phinees ...

...

13

Josiah

4

Gabaon ...

...

5

Gabaonites

...

5

Kais-ariyeh

4

Galgala ...

12

Kefr Bareka

10

Galilee, Plains of ...

...

14

Kefr Hiris

13

Gallo, Cape

...

3

Khirbet Merish ...

15

Gath

...

15

Khirbet Tek{ia ...

10

Gaza ... ... 9,

14, 15,

16

Kirjath Arba

9

Gerizim, Mount ...

13

Kirjath Seplier

9

Gessen, the Land of

...

15

Kishon ...

14

Gethaei ...

...

15

Gibeah ...

5

Lachis

15

Gibeah of Phinehas

13

Lachish ...

15

Gibeon ...

5

Lazarus, Tomb of ...

II

Gomorrha

10

Legio

4

Goshen ...

...

15

Lejjun

4

Grotto of the Saviour

...

6

Lexotius ...

2

Little Hermon

14

Hadrianus

S

Lot, Cave of

10

Halhul

...

9

Lycia

3

Hebron ...

...0

10

Lydda

4

Helena, Queen of the Adia-

beni. Tomb of ...

...

5

Macarius ...

15

Helias, and Helisaeus,

their

Majuma ...

16

Passage of Jordan

...

12

Malea

3

Helias, Tower of ...

...

4

Maresa ...

15

Helisaeus, Fountain of

12

Mareshah

15

„ Tomb of

13

Mary and Martha, House of

II

Hermon ...

...

14

Megiddo, Plains of

4

Hermonum

...

14

Methone, Plains of

3

Hiel

II

Michaea, Tomb of...

15

Holy Spirit, Place of Descent of

6

Modon ...

3

Horraei ...

...

15

Morasthim

15

Mount Ephraim ...

12

Idum^a ...

...

15

Mount Gaas

13

Isaac, Birthplace of

...

9

Mount Gerizim

13

Ischia

...

2

Mount of Olives ...

II

Isidorus, Bishop ...

...

15

Mount Tabor

14

Jacob, Well of ...

I*.

13

Nairn

...

14

INDEX.

19

PAGE

fhUVL

Natron Lakes

...

15

Seboim ...

10

Nazareth ...

...

14

Segor

10

Neapolis ...

...

13

Segub

II

Neby Lusha, Tomb of

...

13

Seilun^ ...

13

Nicopolis...

...

4

Seleucia ...

3

Nile, the

...

15

Sepulchre of the Patriarchs...

13

Nitria

...

15

Sepulchre of the Resurrection

s

No

...

15

Serapion ...

...

15

Nob

*..

4

Shiloh ...

13

Nobe

...

4

Shuweikeh

...

14

Sichar

...

'3

Obadiah, Prophet ...

...

14

Sichem ...

...

13

OJivcj, Mg>unt43f ...

...

>Sichor

15

^rontes, the ^) ...

...

$idon

!!!

3

...

^ilo

...

13

Othoniel, Son of Kenez

...

10

Sion

...

6

Sior

...

IS

Paul

...

4, 5

Sisara

•..

14

Paula, St....

1,4

, 14

Sochot ...

...

32

Paul and Antony, Desert of...

I

Sodom

...

10

Paulinus, Bishop of Antioch

1,3

Stable, the

...

6

Peloponnesus

...

3

Stone, the, that

was

rolled

Pelusium ...

...

16

away from the Tomb

...

5

Philip, Houses of ...

...

4

Strato's Tower

...

...

4

Philistines, Land of the

...

4

Suez

...

...

I

Phoenicia...

...

3

Surafend ...

...

...

4

Pontia

...

2

Ponza

...

2

Tabor, Mount

...

...

14

Port Said...

...

16

Tal'at ed Dumm

...

...

II

Ptolemais

...

4

Tanis, Plains of

...

...

15

Tantura ...

...

...

4

Rachel, Tomb of ...

...

6

Tekoa

...

...

10

Rdmet el Khulil ...

...

9

Tell el Hesy

...

...

IS

Rantieh ...

...

4

Tell es Safi

...

...

IS

Ras el 'Ain

...

4

Tell Sandahanna

...

...

M

Red Sea

I

Thamnathsare

...

...

13

Rhodes ...

...

3

Thecua ...

...

...

10

Rome

...

I

Tiberias, Lake of

...

...

14

Rufinus ...

...

2

Timnathserah

...

...

13

Tineh

...

...

16

Saint James, House of

...

6

Tyre

...

...

4

Saint Paula

1,4

, 14

Salamis ...

I

Umm Lakis

...

...

15

Salem ...

...

5

Salomon ...

...

5

Wady 'Arraba

...

...

I

Samaria ...

13

14

Widy Kelt

...

...

12

Samson, Fountain of

14

Well of Jacob

...

...

'3

San

15

Sara, the Cells of ...

...

9

Yalo

...

...

5

Sarepta ...

...

4

Scythopolis

...

3

Zacchaeus, Tree of...

...

II

Sebaste ...

...

13

Zoar

...

...

10

G

BINDING CICT. MAY 6 W4

*l

DS Palestine Pilgrims' Text

102 Society, London

P2 The library

1896

v.l

i PLEASE DO NOT REMOVE

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